Exposing the Fake Salafi Movement

A Refutation of some of their claims and principles

Abu Osama ad-Danimarki

SalafiMedia Publications Presents:

Exposing the Fake Salafi Movement

A Refutation of some of their claims and principles

First Edition 1425AH/2005 CE

Second Edition 1430AH/2010 CE

This book was compiled, edited and checked by Abu Osama Ad-Danimarki.
It is not protected by copyright. Any quotation, reproduction or photocopying is allowed, as the
copyright law is prohibited in Islam.

SALAFIMEDIA- THE MINHAJ OF AHL US SUNNAH WAL JAMMAH

Website: www.salafimedia.com
E-mail: salafimedia@live.co.uk

Contents
FOREWORD.............................................................................................................. 9
WHO IS A MUSLIM AND WHO IS A KAFIR (DISBELIEVER)? ......................... 16
Al-Imaan increases with good actions and decreases by sinning. ........................................................... 16

TAKFIR IS FROM AQIDAH OF AHLSUNNAH)WAL JAMAAH ...................... 18

Difference between Murjiaah, Khawarij and Ahl-Sunnah-Wal- Jamaah. ............................................. 18

WHO ARE THE MURJIAAH? ................................................................................ 19

WHO ARE THE KHAWARIJ? ................................................................................ 20
WHO IS THE AHL-SUNNAH-WAL-JAMAAH?.................................................... 20
NOT USING COMPLETE SHARIA AS A CONSTITUTION LAW, IS KUFRAKBAR (APOSTASY) ............................................................................................. 23
KUFR THAT IS SIGNIFIED WITH AL (AL-KUFR), MEANS AL-KUFR ALAKBAR .................................................................................................................... 30
CONCERNING THE TAFSIR ATTRIBUTED TO IBN ABBAS OF SAYING OF
AND WHOSOEVER
ALLAH TAALA:
DOES NOT RULE BY WHAT ALLAH HAS REVEALED, SUCH ARE THE
DISBELIEVERS AND IS THE KUFR IN THIS AYAH, KUFR AKBAR OR KUFR
ASGHAR?................................................................................................................ 33
5T

5T

Athaar One and Two ........................................................................................................................................ 33

5T

5T

Athaar Three ...................................................................................................................................................... 34

5T

5T

Athaar Four ......................................................................................................................................................... 34

5T

5T

Athaar Five ......................................................................................................................................................... 34

5T

5T

Athaar Six ........................................................................................................................................................... 35

5T

5T

TAWHID AL-HAAKIMIYYAH IS NOT BIDAH .................................................. 37

5T

5T

Sheikh 'Abdur-Rahman Ibn Abdul-Khaliq said, in his refutation of those who deny Tawhid AlAsmaa' WA Sifaat:............................................................................................................................................. 41
5T

5T

THE ALLIES OF ALLAH AND THE ALLIES OF SHAITN ................................ 44

5T

5T

IT IS AL-KUFR-AL-AKBAR TO ASSIST THE KUFFAR (DISBELIEVERS)

AGAINST THE MUSLIMS ..................................................................................... 47
I will now provide further evidences to destroy the false preaching of the Fake Salafis. The scholars
whom the Fake Salafis cannot refute. They include the great Imaams of Fiqh. Hanafi Scholars: .... 50
Hanafi Scholars: ................................................................................................................................................ 51
Maliki Scholars:................................................................................................................................................. 52
Shafiee Scholars: .............................................................................................................................................. 53
Hanbali Scholars: .............................................................................................................................................. 55
Dhahiree Scholars: ............................................................................................................................................ 57

A REFUTATION AGAINST THE MISCONCEPTION AND DOUBTS THAT

HAVE BEEN SPREAD CONCERNING THIS SUBJECT ....................................... 73
Misconception One: The story of Hatib Ibn Abi Baltaah ......................................................................... 74
The Response to this Misconception ............................................................................................................. 74
The First Angle: ............................................................................................................................................. 75
The Second Angle .......................................................................................................................................... 75
The Third Angle ............................................................................................................................................ 76
The Fourth Angle .......................................................................................................................................... 76
The Sixth Angle ............................................................................................................................................. 77
Misconception Two: The story of Abu Jandal Ibn Suhayl ........................................................................ 77
The First Angle .............................................................................................................................................. 78
The Second Angle .......................................................................................................................................... 79
The Third Angle ............................................................................................................................................ 80
The Fourth Angle .......................................................................................................................................... 80
The Fifth Angle .............................................................................................................................................. 80
The Sixth Angle ............................................................................................................................................. 80
The Seventh Angle ........................................................................................................................................ 81
The Eighth Angle........................................................................................................................................... 81
The Ninth Angle ............................................................................................................................................ 81
Misconception Three: That This Allegiance Between the Muslims and the Crusaders is Like the
Hilf al-Fudul ...................................................................................................................................................... 82
The response to this misconception ............................................................................................................ 82
The First Angle .............................................................................................................................................. 83
The Second Angle .......................................................................................................................................... 83
The Third Angle ............................................................................................................................................ 84
The Fourth Angle .......................................................................................................................................... 84
The Fifth Angle .............................................................................................................................................. 84
The Sixth Angle ............................................................................................................................................. 84
The Seventh Angle ........................................................................................................................................ 85
The Eighth Angle........................................................................................................................................... 85
The Ninth Angle ............................................................................................................................................ 86
Misconception Four: There is Compulsion in This Matter ....................................................................... 87
The First Angle .............................................................................................................................................. 87
The Second Angle .......................................................................................................................................... 87

Misconception Five: Assisting the Kuffar (disbelievers) is of Two Types ............................................ 88

The First Angle .............................................................................................................................................. 88
The Second Angle .......................................................................................................................................... 88
The Third Angle ............................................................................................................................................ 89
The Fourth Angle .......................................................................................................................................... 89
The Fifth Angle .............................................................................................................................................. 90
The Fourth Angle .......................................................................................................................................... 90
The First Angle .............................................................................................................................................. 91
The Second Angle .......................................................................................................................................... 91
Misconception Eight: Using as evidence the Words of The Most High Except with a people that
between you and them there is an agreement............................................................................................... 93
The First Angle .............................................................................................................................................. 93
The Second Angle .......................................................................................................................................... 94
The Third Angle ............................................................................................................................................ 94
The Fourth Angle .......................................................................................................................................... 95

WHO ARE THOSE IN AUTHORITY AMONG YOU WHO ENJOIN WHAT IS

RIGHT?.................................................................................................................... 96
SPEAKING IN PUBLIC AGAINST THE RULERS AND REBELLING THEM IS
PERMISSIBLE ......................................................................................................... 97
SCHOLARS WHO ARE DEEPLY BURIED UNDER THEIR BOOKS AND HAVE
LOST CONTACT WITH THE OUTSIDE WORLD.............................................. 101
SPEAKING WITH FALSEHOOD IS GREATER IN EVIL, THAN KEEPING
SILENT REGARDING THE TRUTH ................................................................... 102

Foreword
In The Name Of Allah, The Most Merciful The Most Gracious.
All praise be to Allah alone, may His Peace and Blessings be upon Muhammad, his noble
family (Ahl-Bait) and his followers.
Allah Subhana-wa-Taala says:
Let there arise out of you a group of people inviting to all that is good (Islam), enjoining
Al-Ma'rf (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding AlMunkar (polytheism and disbelief and all that Islam has forbidden). And it is they who are
the successful. {Al-Imran 3:104}

You are the best of peoples ever raised up for mankind; you enjoin Al-Ma'rf (i.e. Islamic
Monotheism and all that Islam has ordained) and forbid Al-Munkar (polytheism, disbelief
and all that Islam has forbidden), and you believe in Allah. {Al-Imran 3:110}

The believers, men and women, are Awliya' (helpers, supporters, friends, protectors) of one
another, they enjoin (on the people) Al-Ma'rf (i.e. Islamic Monotheism and all that Islam
orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all
kinds, and all that Islam has forbidden); they perform As-Salt (Iqmat-as-Salt) and give
the Zakat, and obey Allh and His Messenger. Allh will have His Mercy on them. Surely
Allh is All-Mighty, All-Wise. {At-Tawbah 9:71}
Say: The truth is from your Lord. Then whosoever wills, let him believe, and whosoever
wills, let him disbelieve. {Al-Kahf 18:29}
Therefore proclaim openly (Allahs Message Islamic Monotheism) that which you are
commanded, and turn away from Al-Mushrikn (polytheists, idolaters, and disbelievers
etc). {Al-Hijr 15:94}
We rescued those who forbade evil, but We seized those who did wrong with a severe
torment because they used to rebel (disobey Allh). {Al-Araf 7:165}
Abu Saeed al-Khudri reported, that the Messenger of Allah (
) said; whoever
amongst you sees an evil, he must change it by his hand, if he is unable to do so, then with his tongue,
and if he is unable to do so, then by his heart, and that is the weakest form of Imaan. [Sahih Muslim]
Abdullah bin Masud reported, that the Messenger of Allah (

) said: Never a

Prophet had been sent before me by Allah to his people, but he had among his people, (his) disciples
and companions, who followed his ways and obeyed his command. Then there came after then their
successors, who proclaimed what they did not practise, and practised what they were not commanded
to do. And (he) who strove against them with his hands is a believer, he who strove against them with
his heart is a believer, and he who strove against them with his tongue, is a believer, and beyond that
there is no grain of Imaan. [Sahih Muslim]
Ubadah Bin as-Saamit reported: We swore allegiance to the Messenger of Allah (
), to hear and obey, in time of difficulty and in prosperity, in hardship and in ease, to
endure being discriminated against, and not to dispute about the rule with those in power,
except in case of proven evidences of clear-cut Kufr, regarding which there is proof from
Allah (i.e. the Divine Sharia). We swore allegiance to the Messenger of Allah (
),
to say what was right wherever we were, and not to fear from anyones reproach. [Sahih
Bukhari & Muslim]
U

Hudhaifa reported, that the Prophet (

) said: By Him in Whose Hands my life is,
you either enjoin good and forbid evil, or Allah will certainly soon send His Punishment to you. Then
you will make supplication and it will not be accepted. [Tirmidhi-and is Hasan]
Abu Saeed al-Khudri reported, that the Prophet (
) said: The best type of Jihad, is
speaking a true word in presence of a tyrant ruler. [Abu Dawud & Tirmidhi-and is Hasan]
Imaam Abu Zakariya Yahya Bin Sharaf an-Nawawee, said about the last mentioned Hadith
from Abu Saeed al-Khudri: Jihad has many degrees. Preaching of virtue is also Jihad. The
most honourable of all, is the effort of conveying the Message of Allah to a tyrant ruler.
Similarly, if a society is giving so much evil, that no one dare to say a word against it, then to
protest against it can also be reckoned as the best Jihad. [Riyad-us-Saliheen]
Abu Bakr as-Siddiq said: O you people. You recite this Verse:
O you who believe! Take care of your own selves, [do righteous deeds, fear Allh much
(abstain from all kinds of sins and evil deeds which He has forbidden) and love Allh much
(perform all kinds of good deeds which He has ordained)]. If you follow the right guidance
and enjoin what is right (Islamic Monotheism and all that Islam orders one to do) and
forbid what is wrong (polytheism, disbelief and all that Islam has forbidden) no hurt can
come to you from those who are in error. {Al-Maidaa 5:105}. But I have heard the Messenger
) saying; When people see a Tyrant, but do not prevent him from (doing
of Allah (
evil), it is likely that Allah will punish them all. [Abu Dawud & Tirmidhi-Sahih]
Dear reader, we live in a time where truth has been presented as falsehood, and falsehood
has been presented as the truth. Truthful people are accused of being liars, and lying people
are considered truthful. True scholars deemed as ignorant and deviants, and deviants
deemed as scholars. Mujahiduna as Mufsidun/Fasiqun and the Mufsidun/Fasiqun as
Mujahidun.
I decided to collect this information and make it into a small booklet after being labeled as a
Takfiri, Jihadi, Kharijie, innovator, deviant, ignorant etc. It happened when I visited one of
my best ex-friends in his house in Scandinavia, where he, in front of a witness, openly
declared it permissible (Halal), and even obligatory (Wajib), to help and aid the Kuffar
(disbelievers) against the Mujahideen in Iraq and Saudi Arabia, and called them all Kharijies.

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Claiming that the current fighting in Iraq and other places is not considered as Jihad but
instead Fitnah. He quoted statements of the scholars in Saudi Arabia such as Rabia Bin
Hadee al-Madkhali. I was in deep sorrow and shock and couldnt refrain from doing Takfir
upon him as it was my duty obliged by Allah. I warned our Muslim community against him,
after having made clear that this apostate had no excuse of ignorance. I ask Allah to guide
him back to Islam or to destroy him.
The Fake Salafis in our time, claim it is permissible to help, aid, ally and support the
disbelievers against our Muslim brothers and sisters in the lands of Jihad and other places
around the world; however what is even more disturbing, is the fact that they believe it to be
a part of their worship Ibaadah. These evil people are trying to corrupt the methodology of
the pious Salaf-us-Saleh (Ahl-Sunnah-Wal-Jamaah), by claiming to be Salafis, while in fact
contradicting them by their belief, sayings and actions.
They look outwardly like real Salafis, however within their hearts is a dangerous and
treacherous disease. They have betrayed our Muslim Ummah and made lies against Allah
. Their corrupted scholars make excuses for the wicked
and His Messenger
leaders and their evil. Those who currently make covenant with the transgressing Kuffar
(disbelievers) in our Muslim lands. They allow their non-Muslim allies military-forces,
planes, tanks etc. to take off, and kill our Muslim brothers and sisters in Iraq, Afghanistan,
Chechnya, Palestine etc., AllahuMustaan. These Fake Salafis accuse those who fight these
evil non-Islamic military-forces, of being a Kharijie (from Khawarij, i.e. a dog of Hellfire) or a
Takfiri, due to him breaking this so-called covenant with these evil non-Islamic militaryforces.
However what they dont tell you is that, this so-called covenant automatically has been
nullified, the very moment the Kuffar (disbelievers) entered our lands, with intentions of
killing Muslims. They call these non-Islamic military-forces, people of Muaahad or Dhimmi
(Kuffar (disbelievers) living under the protection of an Islamic government), and compare
them with peaceful tourists or asylum seekers who enter the Muslim lands. Glory be to Allah
from what they say. They have sworn allegiance to those whom they love.
Imaam Ibn al-Qayyim said in his book, Zad al-Maad; And from the guidance of the Prophet
), is that when he made a covenant or treaty with a tribe, and they violated the
(
covenant, or if only some of them violated it, while the rest still were happy with the
) attacked all of them collectively, and
covenant and accepted it, he (
considered them all violators. As was the case of Banu Quraythah, Banu al-Nuthayr and
Banu Qaynaqa, and also with the people of Mekkah. So this was the Sunnah) of the
Messenger (
) in dealing with those who are treacherous violators.
Imaam Ibn al-Qayyim also said; and Ibn Taymia issued a Fatwa to attack the Eastern
Christians, when they had assisted the enemies of the Muslims in war, by providing them
with money and weapons, even though they themselves had not attacked us, nor had they
engaged us, but he (i.e. Ibn Taymia) viewed them as violators of the covenant, just as the
Quraysh had violated the covenant of the Prophet (
), when they had assisted
Banu Bakr Ibn Wail in fighting against his allies.

11

Ibn Hajr al Haythami said: A corrupt condition corrupts the contract. For example, a
condition that prevents the release of prisoners, the withdrawal from captured territory, the
return of any Muslim prisoners that escape from them, their settling in the Hijaz, the
appearance of alcohol in our land, or sending back who came to us from them. [Al-Qurtubi
vol.8 p.39]
Allah says:

How can there be a covenant with Allh and with His Messenger for the Mushrikn
(polytheists, idolaters, pagans, disbelievers in the Oneness of Allh) except those with
whom you made a covenant near Al-Masjid-Al-Harram (at Makkah)? So long, as they are
true to you, stand you true to them. Verily, Allh loves Al-Muttaqn (the pious). How (can
there be such a covenant with them) that when you are overpowered by them, they regard
not the ties, either of kinship or of covenant with you? With (good words from) their mouths
they please you, but their hearts are averse to you, and most of them are Fsiqn (rebellious,
disobedient to Allh). They have purchased with the Ayah (proofs, evidences, verses, lessons,
signs, revelations, etc.) of Allh a little gain, and they hindered men from His Way; evil
indeed is that which they used to do. With regard to a believer, they respect not the ties,
either of kinship or of covenant! It is they who are the transgressors. But if they repent,
perform As-Salt (Iqmat-as-Salt) and give Zakat, then they are your brethren in religion.
(In this way) We explain the Ayah (proofs, evidences, verses, lessons, signs, revelations, etc.)
in detail for a people who know. But if they violate their oaths after their covenant, and
attack your religion with disapproval and criticism then fight (you) the leaders of disbelief,
for surely their oaths are nothing to them - so that they may stop (evil actions). Will you
not fight a people who have violated their oaths (pagans of Makkah) and intended to expel
the Messenger, while they did attack you first? Do you fear them? Allh has more right that
you should fear Him, if you are believers. Fight against them so that Allh will punish them
by your hands and disgrace them and give you victory over them and heal the breasts of a
believing people. And remove the anger of their (believers') hearts. Allh accepts the
repentance of whom He wills. Allh is All-Knowing, All-Wise. {At-Tawbah 9:7-15}
U

If you (O Muhammad) fear treachery from any people throw back (their covenant) to them
(so as to be) on equal terms (that there will be no more covenant between you and them).
Verily Allah likes not the treacherous. {Al-Anfal 8:58}
Truly, Allah defends those who believe. Verily, Allah likes not any treacherous ingrate to
Allah (those who disobey Allah but obey Shaitn). {Al-Hajj 22:38}
Bani An-Nadir and Bani Quraiza fought (against the Prophet (
) violating their peace
treaty), so the Prophet exiled Bani An-Nadir and allowed Bani Quraiza to remain at their places (in
Medina) taking nothing from them till they fought against the Prophet again). He then killed their
men and distributed their women, children and property among the Muslims, but some of them came
) and he granted them safety, and they embraced Islam. He exiled all
to the Prophet (

12

the Jews from Medina. They were the Jews of Bani Qainuqa', the tribe of 'Abdullah bin Salam and the
Jews of Bani Haritha and all the other Jews of Medina. [Sahih al-Sahih Bukhari Vol. 5, Book 59]
The Prophet (
) said: I have been commanded to expel the Jews and Christians, from
the Arabian Peninsula. [Sahih al-Sahih Bukhari Vol. 4]
So what do we say about a 150000 men strong, non-Islamic military force, who have come to
destroy and kill Muslims, are they still allowed to remain in our lands or do they belong
under a peace treaty? Of course not! Only a hypocrite agrees with their false claims.
Allah Says:

O you who believe! Take not My enemies and your enemies (i.e. disbelievers and
polytheists, etc.) as friends, showing affection towards them, while they have disbelieved in
what has come to you of the truth (i.e. Islamic Monotheism, this Qur an, and Muhammad
SAW), and have driven out the Messenger (Muhammad SAW) and yourselves (from your
homeland) because you believe in Allh your Lord! If you have (truly) gone out for Jihad to
strive in My Cause and to seek My Good Pleasure, (then take not these disbelievers and
polytheists, etc., as your friends).You show friendship to them in secret, while I am AllAware of what you conceal and what you reveal. And whosoever of you (Muslims) does
that, then indeed he has gone (far) astray, (away) from the Straight Path. {Al-Mumtahanah
60:1}

It is only as regards those who fought against you on account of religion, and have driven
you out of your homes, and helped to drive you out, that Allh forbids you to befriend them.
And whosoever will befriend them, then such are the Dhlimn (wrong-doers those who
disobey Allh). {Al-Mumtahanah 60:9}

You (O Muhammad) will not find any people who believe in Allh and the Last Day,
making friendship with those who oppose Allh and His Messenger (Muhammad SAW ),
even though they were their fathers, or their sons, or their brothers, or their kindred (people).
For such He has written Faith in their hearts, and strengthened them with Rh (proofs, light
and true guidance) from Himself. And We will admit them to Gardens (Paradise) under
which rivers flow, to dwell therein (forever). Allh is pleased with them, and they with Him.
They are the Party of Allh. Verily, it is the Party of Allh that will be the successful. {alMujadilah 58:22}
Dear Reader the reality of what is currently going on in Iraq, Afghanistan, Chechnya,
Palestine etc., is Jihad FardAyn, an obligation upon every Muslim/Muslimah to fight, either
by going, encouraging others to go there or raise finance for the Mujahideen. This will be
explained later on InshaAllah.
I have collected enough evidences to prove wrong their false claims regarding; Jihad, not
ruling by the Divine Laws, speaking against the rulers, al-Wala-Wa-al-Bara, from sources

13

that are authentic which comes from verses in al-Quran with Tafsir, Ahadith with
explanation and Fatwas. This will prove the correct understanding of al-Quran,
methodology of the Messenger (
) and Salaf-us-Saleh InshaAllah.
Abu Saeed al-Khudri reported, that the Messenger of Allah (
) said; whoever
amongst you sees an evil, he must change it by his hand, if he is unable to do so, then with his tongue,
and if he is unable to do so, then by his heart, and that is the weakest form of Imaan. [Sahih Muslim]
Imaam Ibn al-Qayyim said about the above mentioned hadith, in his book, ilam alMuwaqqiin vol.2 p.121: So what Deen, and what good is there to be found, in the one that
sees the prohibitions of Allah being committed, His prescribed punishment being laid to
waste and neglected, His Deen left and the Sunnah) of the Messenger of Allah (
) being thrown away, while he is of cold heart with a silent tongue, a dumb-mute
Shaitn, just as the one who speaks falsehood is a speaking Shaitn. Is the tribulation of the
Deen in other than these, who if their source of food and position is safe, then there are no
concern for what happens to the Deen? The best of them is the one that feigns and pretends
to be sad. If however, a dispute arose with regards to something that is important to him in
his rank or wealth, then he would for sure spend out and expend and make strong devoted
efforts, and he would have used the three levels of censure according to his ability.
And Sheikh Abdil-Latif Ibn Abdur-Rahman al-ash-Sheikh (d.1293H), said regarding the
silence of the scholars of his time, with regards to a tribulation similar of today: Most of
them hold fast to remaining silent from uncovering the confusion in this issue, that many of
the ignorant ones have been deceived and led astray by. The path of The Book (i.e. Quran),
The Sunnah) and the scholars of the Ummah, opposes what this group has allowed of
silence, turning away (from clarification) of this great tribulation, and it (opposes) the
working of their tongue in insulting and opposition, towards the one who has Ghayrah
(strong honour and jealousy, that leads one to action) for Allah, His Book and Deen.
So let there be from you, O brother, a Sharia-path and well pleasing course in refuting what
has been mentioned of misconceptions and uncovering the confusion, and warning from the
tribulation of the armies, as well as having sincerity for Allah, His Book, Messenger the
Imaams of the Muslims and their common folk. None (of this) is obtained by silence and
going with the flow in any way. Grab therefore the opportunity, speak freely about it, and
occupy the days of your life, so perhaps Allah might raise us up, both you and I, among the
assembly of the armies of the Sunnah) and the Quran, and those who preceded us from the
people of truthfulness and Imaan. [ad-Durrar as-Sanniyah vol.8 p.372]

14

May Allah reward all the brothers, who have worked hard in order to translate these articles.
O Allah, Help the oppressed Muslims all over the world, make the Mujahideen victorious so
Your Word becomes highest, Guide the silent and corrupted scholars and their followers.
May Your Peace and Blessings be upon Muhammad, his noble family, and companions and
all who follow their footsteps, Ameen Ya Rabb.
Assalamu Aleikum Warahmatullah
Your brother in Imaan,
Abu Osama ad-Danimarki
19-06-2005
If in case someone does not agree with my opinion or with the sources I have used, please
feel free to refute it, by using authentic evidences, otherwise keep silent and fear Allah.
Email: exposing_the_fake_salafis@yahoo.dk

15

Who is a Muslim and who is a Kafir (disbeliever)?

The Fake Salafis in our time have extreme difficulty to distinguish a Muslim (believer) from a
Kafir (disbeliever) (disbeliever), as they ally themselves with them (Kuffar (disbelievers))
against the Muslims. They show kindness, mercy, generosity and brotherhood towards
them, which is only allowed towards the Muwahideen (the people of Tawhid). They make
Takfir upon such people as Saeed Qutub, Osama Bin Laden etc., but yet refrain from making
Takfir upon their rulers, who make ash-Shirk-al-Akbar and al-Kufr-al-Akbar, by not ruling
by the Divine Sharia, assisting the Kuffar (disbelievers) against the Muslims, by their lands,
air, sea, wealth, media sources and military power.
I will now make a brief explanation of what al-Imaan is and its conditions, in order for the
reader to distinguish between a Muslim and a Kafir (disbeliever), and the opposite of what I
mention with regards to Al-Imaan (faith, belief), is al-Kufr (disbelief), likewise a Muslim
(believer) is the opposite of a Kafir (disbeliever).
Al-Imaan increases with good actions and decreases by sinning.
Al-Imaan also consist of; 1. Belief of the heart, 2.Sayings of the tongue, 3. Action of the limps.
Al-Imaan (faith, belief) has certain conditions which must be fulfilled, otherwise it is not
completed, and a person, who doesnt fulfill these conditions, cannot be considered a
Muslim (believer), and we call him a Kafir (disbeliever) instead.
Al-Imaan is to believe in:
1. Allah (with out associating anything in worship with Him)
2. His Angels (all of them and in their functions)
3. His Messengers (all of them, from Adam to Muhammad)
4. His revealed books (Taurt, scriptures to Dawud, Injeel and al-Quran)
5. The Day of Resurrection
6. Al-Qadr (Divine Preordainments)
Al-Imaan goes hand in hand with al-Islam, and these two cannot be separated at all,
whosoever believes it is possible to separate al-Imaan and al-Islam, is not a believer. Al-Islam
is founded on five known pillars, Ibn Umar narrated that the Prophet (
) said:
Islam is based upon five pillars;
1. To testify the Shahadah; La-Ilha-ill-Allah, Muhammadur-Rasul-Allah (No one is worthy of
worship except Allah alone, and Muhammad is His Messenger. It must be a true confession
and pledge from your heart, tongue and actions by ones limbs.)
2. To perform as-Salt (the obligatory five prayers)
3. To pay az-Zakat (an Islamic tax of 2.5% each year of ones saved values)
4. To perform Hajj
5. To fast during the month of Ramadan
The above mentioned with regards to al-Imaan and al-Islam, is the conditions for a person to
become a Muslim and maintain his Imaan.
Allah says about al-Islam:

16

Truly, the religion with Allh is Islam... {Al-Imran 3:19}

And whoever seeks a religion other than Islam, it will never be accepted of him, and in the
Hereafter he will be one of the losers. {Al-Imran 3:85}
Allah mentions in the Quran, the reality of the Kuffar (disbelievers):
And they will never cease fighting you until they turn you back from your religion (Islamic
Monotheism) if they can. {Al-Baqarah 2:217}
Never will the Jews nor the Christians be pleased with you, till you follow their religion.
{Al-Baqarah 2:120}
They wish that you reject Faith, as they have rejected (Faith), and thus that you all become
equal (like one another). {An-Nisa 4:89}
Should they gain the upper hand over you, they would behave to you as enemies, and
stretch forth their hands and their tongues against you with evil, and they desire that you
should disbelieve. {Al-Mumtahanah 60:2}
Many of the people of the Scripture (Jews and Christians) wish that if they could turn you
away as disbelievers after you have believed, out of envy from their own selves, even, after
the truth (that Muhammad Peace be upon him is Allahs Messenger) has become manifest
unto them. {Al-Baqarah 2:109}
O you who believe! If you obey a group of those who were given the Scripture (Jews and
Christians), they would (indeed) render you disbelievers after you have believed. {Al-Imran
3:100}
O you who believe! If you obey those who disbelieve, they will send you back on your
heels, and you will turn back (from Faith) as losers. {Al-Imran 3:149}
Hatred has already appeared from their mouths, but what their breasts conceal is far
worse. Indeed We have made plain to you the Ayah (proofs, evidences, verses) if you
understand. {Al-Imran 3:118}

17

Do then those who disbelieve think, that they can take My Slaves as Awliya (lords, gods,
allies, protectors) besides Me? Verily, We have prepared Hell as an entertainment for the
disbelievers. Say (O Muhammad), shall We tell you the greatest losers in respect of (their)
deeds? Those whose efforts have been wasted in this life while they thought that they were
acquiring good by their deeds. They are those who deny the Ayah (proofs, evidences, verses,
lessons, signs, revelations, etc.) of their Lord and the Meeting with Him (in the Hereafter). So
their works are in vain, and on the Day of Resurrection, We shall not give them any weight.
That shall be their recompense, Hell; because they disbelieved and took My Ayah (proofs,
evidences, verses, lessons, signs, revelations, etc.) and My Messengers by way of jest and
mockery. Verily, those who believe (in the Oneness of Allh Islamic Monotheism) and do
righteous deeds, shall have the Gardens of Al-Firdaus (the Paradise) for their entertainment.
Wherein they shall dwell (forever). No desire will they have to be removed there from. Say
(O Muhammad). If the sea were ink for (writing) the Words of my Lord, surely, the sea
would be exhausted before the Words of my Lord would be finished, even if we brought
(another sea) like it for its aid. Say (O Muhammad): I am only a man like you. It has been
inspired to me that your Ilh (God) is One Ilh (God i.e. Allh). So whoever hopes for the
Meeting with his Lord, let him work righteousness and associate none as a partner in the
worship of his Lord. {Al-Kahf 18:102-110}

Have you not seen those who were given a portion of the Scripture? They believe in Jibt
and Tght. and say to the disbelievers that they are better guided as regards the way than
the believers (Muslims). They are those whom Allh has cursed, and he whom Allh curses,
you will not find for him (any) helper. {An-Nisa 4:51-52}
P

Verily, those who disbelieve (in the religion of Islam, the Quran and Prophet Muhammad
(Peace be upon him)) from among the people of the Scripture (Jews and Christians) and AlMushrikn will abide in the Fire of Hell. They are the worst of creatures. {Al-Bayyina 98:6}
The Prophet (
) said: By Him in Whose Hand Muhammads soul is, there is none
from amongst the Jews and Christians (of these present nations) who hears about me, without
believing in the message with which I have been sent, but he will be from the dwellers of The Fire.
[Sahih Muslim, Book of faith Vol.1]
After having read these above mentioned verses and hadith, one can easily understand that,
George W Bush, Tony Blair and the rest of their Awliya (allies, friends, protectors, helpers) in
Europe, have not pronounced the declaration of Shahadah, and therefore cannot be
considered as Muslims/believers in Allah. They are Kuffar (disbelievers) and their blood,
money and honor is Halal for us. This doesnt need any further explanation InshaAllah.

Takfir is from Aqidah of AhlSunnah)Wal Jamaah

Difference between Murjiaah, Khawarij and Ahl-Sunnah-Wal- Jamaah.
The Fake Salafis of our time say it is not permissible to make Takfir upon a person who
commits Kufr-Akbar, unless we have investigated the doers heart. This is a clear lie, Sheikh
Saleh al-Fawzan said, when asked about this; Whoever has done something which is
disbelief, be it a statement, action, belief or doubt, then he is considered a disbeliever. As for

18

what is in his heart, then no one knows this except Allah. We have not been made
responsible for what is in their hearts; rather we have only been made responsible for what
has become apparent. So whoever outwardly shows disbelief, then we judge him with
disbelief, and we interact with him as we interact with the disbelievers. [Duroos filNawaqidh al-Islam p. 146]
Narrated By 'Umar bin Al-Khattab : People were (sometimes) judged by the revealing of a
) but now there is
Divine Inspiration during the lifetime of Allah's Messenger (
no longer any more (new revelation). Now we judge you by the deeds you practice publicly,
so we will trust and favour the one who does good deeds in front of us, and we will not call
him to account about what he is really doing in secret, for Allah will judge him for that; but
we will not trust or believe the one who presents to us with an evil deed, even if he claims
that his intentions were good. [Sahih Bukhari]
Sheikh al-Islam Muhammad Ibn Abdul-Wahhab said in Nawaqid-al-Islam; Know may Allah
have mercy upon me and you, and keep us firm upon Islam and Tawhid until we meet Him.
The foundation of the Deen of Islam and its basic principle lies in two matters:
1. The command to worship Allah alone, without associating any partner along with Him,
encouraging that, basing ones allegiance upon that, and making Takfir upon the one who
abandons it.
U

2. The prohibition against Shirk in the worship of Allah, being severe in that, basing ones
enmity upon that, and making Takfir upon the one who commits it.
U

Who are the Murjiaah?

Sheikh al-Islam Ibn Taymia said; It has also been narrated by Ibn Shaaheen and Al-lalkaa'iy
from Saeed Ibn Jubair that he said: No statement is accepted without action. And no
statement and action is accepted without (pure) intention. And no statement and action and
intention are accepted unless it is in accordance with the Sunnah). This statement has also
been narrated from Al-Hassan Al-Basry who used the word is not valid instead of is not
accepted.
In this is a rejection of the position of the sect called the Murjiaah, who hold that verbal
statement (i.e. the declaration of faith) is sufficient. Rather, he informs us that statement and
action are both necessary, since faith (Imaan) is: profession and action. Both are necessary, as
we have explained at length elsewhere. And we have explained that belief of the heart,
and the declaration of the tongue, along with the presence of dislike for Allah and His laws,
and arrogance in front of Allah and His laws, cannot be called faith (Imaan) by the consensus
of the believers, not until this belief is joined by righteous action. The origin of action is the
action of the heart, and that is its love, and its overwhelming respect and humility which
remove dislike and arrogance.
Then, they went on to say: Statement and action is not accepted except with correct intention.
This is clear: statement and action which is not undertaken purely for the sake of Allah is not
accepted by Allah.
Then, they went on to say: Statement and action and intention are not accepted except with
its being in accordance with the Sunnah), and the Sunnah) here means the shari'a (law). And

19

that is what Allah and His Prophet (

) have ordered. Statement, action, and
intention which is not enjoined by the Sunnah), enjoined by the shari'a, i.e. which Allah has
ordered is bid'a (innovation), and all innovation is going astray, and is not of that which
Allah loves, so Allah does not accept it, and it is not valid. Examples are the actions of the
Mushrikeen, and the Christians and Jews.

Who are the Khawarij?

They do not differ between actions that do not lead to disbelief and those that do. So
whoever commits a major sin according to them or constantly commits a minor sin is a Kafir
(disbeliever). They also say that whoever differs with them or is not from them is a Kafir
(disbeliever) too. Najdah bin 'Amir said: Whoever looks, a small look, or lies even a small
lie, and he insists on it, then he is a Mushrik. [al-Farqu baynal-Firaq for al-Baghdadi, p 68]
Abdullah bin Yahya al-Abaadi said when he became the ruler over Yemen:
Whoever commits fornication, then he is a Kafir (disbeliever). Whoever steals then is a Kafir
(disbeliever). Whoever drinks alcohol then he is a Kafir (disbeliever), and whoever doubts
that he is a Kafir (disbeliever) is a Kafir (disbeliever) too. Also, it is important to note that
the Khawarij - on the whole - do Takfir of Uthmaan, Aisha, az-Zubayr, Talha and Abdullah
bin Abbas, radiallahu Taala anhum.

Who is the Ahl-Sunnah-Wal-Jamaah?

Ahl-Sunnah)-Wa-Jamaah are in between the Murjiaah and the Khawarij, and do not make
Takfir upon a sinner nor do we say that ones Imaan is completed as long a person has
pronounced the Shahadah without actions. Actions such as; changing the Sharia, aiding the
Kuffar (disbelievers), praying to graves etc., which belongs under the category of al-Kufr-alAkbar, by which a persons Islam is nullified if believed or acted upon.
There is four conditions that must be fulfilled to attribute an action to a person and cause the
ruling to fall upon him:
1. The individual must have knowledge of what he is doing. 1
P0F

Sheikh Saleh al-Fawzan was asked; is the one who is ignorant of this things which nullify ones Islam, to be excused? (Answer)
Ignorance is of different types. If it is not possible for the ignorant person to learn, then he is to be excused, until he finds someone to teach
him, like the one who lives in a land far away from the lands of the Muslims, and only disbelievers live there. Such a person is to be excused
on account of his ignorance. But as for the one who lives among the Muslims, in the land of the Muslims, hearing the Quran and hearing the
ahadith, hearing the speech of the people of knowledge, then such a person is not to be excused on account of ignorance, since the proof has
reached him, and he has not concerned himself with it. He may even say , this is the Wahhabie religion, or this is the religion of the people
of Najd, or, this is the religion of so-and-so or so-and-so. This is similar to what they say about Tawhid, that this is the religion of Ibn
Abdul-Wahhab, while this is only the religion of the Messenger (

).Ibn Abdul-Wahhab did not come with anything

). However, they ascribe the religion to him,

new, rather he only invited the people to the religion of the Messenger (
saying, this is the Wahhabie religion, this is the religion of Ibn Abdul-Wahhab. Or they say, this is the religion of the Khawarij,
labelling the people of Tawhid Khawarij. Can such people be excused because of ignorance? Such people are arrogant and is not to be
excused because of ignorance. [Duroos fil-Nawaqidh al-Islam p. 28]

Sheikh Ibn Uthaimin was asked, The conditions for the judgement of Takfir of a Muslim?
And the judgement upon the one who did any action that is Mukaffirat (i.e. expels from the
religion) but only in jest (not seriously)?
20

2. The individual must be doing it out of choice, and have the capability to do it, he must not
be (ikraah) forced 2.
3. The individual must not have a justifiable Ta`weel for what he did.
4. The individual must have meant to do the action, on purpose.
And generally then, whoever says or does what is disbelief, disbelieves due to that, even if
he does not intend/want (to disbelieve), because no one wants (yaqsud) to disbelieve except
him whom Allah wills so for. [Sheik al-Islam Ibn Taymia, Saarim al-Maslool, page 178]
Sheikh al-Islam Ibn Taymia commented on that statement and said: And us, if we say: that
Ahl-as-Sunnah) are upon agreement that a person does not become a Kafir (disbeliever) due
to sin, then we mean by it the sins such as fornication and drinking (alcohol). [Kitaab alImaan p.214]
Sheikh Abdur-Rahman Ibn Hassan said: There is Ijma (consensus) among the Ulama of
the Salaf (early generations) as well as the Khalaf (later generations) from the Sahabah, the
Tabieen, the Aimmah (plural of Imaam) and all of the Ahl-Sunnah), that a person cannot be
a Muslim without the avoidance of the major Shirk and disassociation from it and those who
commit it, and hatred and enmity towards them as much as he is able, and the sincerity of all
of his actions to Allah, as in the Hadith of Muadh in the Saheehayn: "Verily, the right of
Allah over His slaves is that they should worship Him and not associate anything as a

The Sheikh replied by saying, For the judgement of the Takfir of a Muslim, there are two
conditions: The first, that the evidence that this matter is something that expels from the
religion is established. The second, the application of the ruling upon the one who does that,
in that he has knowledge of it and that he intends it (aalImaan bidhaalik qaasidan lahu).
Thus, if he is ignorant, he does not become a disbeliever, due to His saying,
And whoever contends with the Messenger after the guidance has been made clear to him,
and he follows a path other than the path of the believers, We shall leave him in the path he has chosen and land him in
And Allah is
Jahannam, an evil refuge (4:115) and His saying:
not one to misguide a people after He has guided them, until He explains to them that which they should avoid (9:115),
And We never punish until we have sent a Messenger. (17.15).
and His saying:
However, when this person is neglectful in abandoning learning and attaining clarity, he is not to be excused. Such as when it
reaches him that this action of his is kufr, and then he does not verify it (that it is as such), and nor does he investigate, then in
this situation, he is not to be excused.
And if he did not intend (ghayr qaasid) the action (i.e. wilfully, knowingly, deliberately), then he does not become a disbeliever.
He does not become a disbeliever. Such as for example, when he is compelled to Kufr while his heart is secure with Imaan, such
as when his thinking becomes confused, so he does not know what he is saying, due to extreme joy and what is like that. Or
such as the man with the camel who lost it, then he sat under the tree, waiting for death, and then he finds it tied to the tree, and
so he takes it, then he said, O Allah, you are my servant and I am your lord, so he erred due to extreme joy.
However, the one who did something that expels from the religion, only in jest (maazihan), then he becomes a disbeliever,
because he intended that [action or statement] (qasada dhaalik), as has been textually stated by the people of knowledge.
[Majmoo al-Fatawa vol.2 p.125-126]
Sheikh Suleiman Ibn Abdullah, Ibn ash-Sheikh Muhammad Ibn Abdul-Wahhab (the grandson of Sheikh al-Islam Muhammad
Ibn Abdul-Wahhab), explained in his book, ad-Dalail: The forced one, and he is the one whom the Mushrikeen, overcome and
they say to him; commit Kufr, or Do this or we will do you harm and kill you. Or they take him and torture him, until he
agrees to them (in their demand), so in that case, it is allowed for him to show agreement with the tongue, whilst having
contentment in the heart with Imaan.

Imaam Ibn Jareer at-Tabari said in his Tafsir; Allah says: Except if you indeed fear a danger from them. Unless you are under
their control, literary, you fear for yourselves from them, so you manifest allegiance in front of them, by your tongues, while
concealing your enmity from them. And do not participate with them, in what they are upon of Kufr, and do not assist them
against a Muslim by action. [Tafsir at-Tabari vol.3 p.228]

21

partner with Him.

And Hussein and Abdullah, the sons of Sheikh Muhammad Ibn Abdul-Wahhab
(rahimahumullah) said: Verily, a man is not a Muslim until he understands at-Tawhid,
submits to it, acts upon its implications, affirms what the Messenger (
) has
informed, obeys him in regard to what he has prohibited and what he has ordered, and
believes in what he brought. So whoever says: I will not have enmity for the Mushrikeen,
or has enmity for them but does not make Takfir of them, or says: I will not oppose the
people of laa-ilaha-illallah, even if they commit Kufr and Shirk and fight against the religion
of Allah, or says: I will not oppose the domes (over the graves, at which Shirk is
committed), then such a one is not a Muslim, rather he is one of those about whom Allah
said:
U

They say: We believe in some but reject others, and wish to adopt a way in between. They
are in truth the infidels. {an-Nisa 4:150}
And Allah (Subhanahu wa-Taala) has obligated enmity towards the Mushrikeen, and
opposition to them and Takfir of them. He said:
You will not find any people who believe in Allah and the Last Day making friendship with
those who oppose Allah and His Messenger{Al-Mujadilah 58:22}
And He said (Taala):

O you who believe! Take not My enemies and your enemies as friends, showing affection
towards them, while they have disbelieved in what has come to you of the Truth, and have
driven out the Messenger and your own selves{Al-Mumtahanah 60:1}
And Allah knows best. [ad-Durar vol.1 p.93]

22

Not using complete Sharia as a constitution law, is Kufr-Akbar

(apostasy)
The Fake Salafis in our time curse and fight those who say that the rulers in our Muslim
lands should implement the Divine Sharia as a constitution law, otherwise they are Kuffar
(disbelievers). Allahu-Akbar, they (the Fake Salafis) compare Ali Ibn Talib ((Radhi-AllahuAnhu)) with the present rulers, and accuse those who loves Allahs Sharia, as Khawarij and
Takfiris. Who and what are they (the Fakes Salafis) in reality protecting? It is obviously not
Allahs Sharia; it can then only be the belief of Tght, that which the hypocrite wishes to
refer to. Allah says:

O you who believe! Obey Allh and obey the Messenger (Muhammad), and those of you
(Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it
to Allh and His Messenger, if you believe in Allh and in the Last Day. That is better and
more suitable for final determination. Have you seen those (hypocrites) who claim that they
believe in that which has been sent down to you, and that which was sent down before you,
and they wish to go for judgement (in their disputes) to the Tght (false judges, etc.) while
they have been ordered to reject them. But Shaitn (Satan) wishes to lead them far astray.
And when it is said to them: "Come to what Allh has sent down and to the Messenger
(Muhammad)," you (Muhammad) see the hypocrites turn away from you (Muhammad) with
aversion. {An-Nisa 4:59-61}
P

But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in
all disputes between them, and find in themselves no resistance against your decisions, and
accept (them) with full submission. {An-Nisa 4:65}
And whoever contradicts and opposes the Messenger (Muhammad) after the right path has
been shown clearly to him, and follows other than the believers' way. We shall keep him in
the path he has chosen, and burn him in Hell - what an evil destination.{An-Nisa 4:115}
Sheikh al-Islam Ibn Taymia said: every group which rebels against a law of the clear Islamic
Sharia, must be fought by the consensus of all the Imaams of the Muslims, even if they
pronounce the Shahadah (declaration of faith). [Al-Fatawa vol.28 p.510]
Carrying out the punishments prescribed by Allah on whoever transgresses the bounds of
the shari'a is a part of prohibiting wrong. It is obligatory upon those in authority (Uluu-ulamr) i.e. the scholars from each group or nation, and their Amirs, and their elders, to stand
over the general population enjoining good and prohibiting wrong, therefore, ordering them
with all that which Allah and His Prophet have enjoined. For example, the rulings of Islamic
Law (Shari'a). Sheikh al-Islam Ibn Taymia
Do they then seek the judgement of (the days of) ignorance? And who is better in judgement
than Allah for a people who have firm faith? {Al-Maaidah 5:50}

23

24

Al-Hafidh al-Imaam Ibn Kathir said, regarding the above mentioned Ayah in al-Maidaa
5:50: Allah criticizes those who ignore Allahs commandments which include every type of
righteous good thing and prohibit every type of evil, but they refer instead to opinions,
desires and customs that people themselves invented, all of which have no basis in Allahs
religion. During the time of Jahiliyyah, the people used to abide by the misguidance and
ignorance that they invented by sheer opinion and lusts. The Tatar (Mongols) abided by the
law that they inherited from their king Genghis Khan who wrote Al-Yaasiq for them. This
book contains some rulings that were derived from various religions, such as Judaism,
Christianity and Islam. Many of these rulings were derived from his own opinion and
desires. Later on, these rulings became the followed law among his children, preferring them
to the Law of the Book of Allah and the Sunnah) of His Messenger (
).
Therefore, whoever does this, he is a Kafir (disbeliever) who deserves to be fought against,
until he reverts to Allahs and His Messengers decisions, so that no law, minor or major, is
Do they then seek the judgement
referred to except by His Law. Allah said:
of (the days of) ignorance? Meaning, they desire and want this and ignore Allahs
Judgement.
And who is better in judgement than Allah for a
people who have firm faith? Who is more just in decision than Allah for those who
comprehend Allahs Law, believe in Him, who is certain that Allah is the best among those
who give decisions and that He is more merciful with His creation than the mother with her
own child? Allah has perfect knowledge of everything, is able to do all things, and He is just
in all matters. Al-Hafiz Abu Al-Qasim At-Tabarani recorded that Ibn `Abbas said, that the
) said: The most hated person to Allah is the Muslim who
Messenger of Allah (
seeks the ways of the days of ignorance and he who seeks to shed the blood of a person without
justification. [At-Tabarani vol.10 p.374] Al-Sahih Bukhari recorded Abu Al-Yaman narrating
a similar hadith with some addition. [Fath al-Bari 12:219, Tafsir Ibn Kathir (Abridged),
Volume 3]
The right of legalizing and illegalising belongs to Allah alone, and no one is permitted to
share this right with Him (Allah). Allah says:
And do not eat of that on which the name of
Allah is not pronounced, for surely that is disobedience. And certainly Shaitn inspires their
friends to argue with you. And if you obey them, then you are polytheists. {al-Anaam
6:121} Therefore Allah, the Exalted, considers obeying Shaitn and their followers, with
regard to legalizing what Allah prohibits as Shirk. Likewise, whoever obeys scholars and
rulers in prohibiting what Allah made lawful, or legalizing what He prohibited, he would be
considered as taking them as lords to the exclusion of Allah. Allah says:
They have taken
their learned men and their monks, and the Messiah, the son of Maryam for lords aside from
Allah. And they are commanded to worship the One God. There is no true god but He. Far is
He removed from what they ascribe to Him. {at-Tawbah 9:31} At-Tirmidhi and others
reported that; the Prophet (
) recited the above Ayah to Adi bin Hatim at-Ta'i (just
before he accepted Islam) may Allah be pleased with him, who said: O Messenger of Allah (
), we do not worship them! The Prophet (
) said: Do they not make legal for
you what Allah makes illegal? And you deem it as legal, and they illegalise what Allah made legal and
you deem it as illegal?' He said: 'Certainly!' Thereupon, the Prophet (
) said: 'That is
how you worship them. [Tirmidhi and others] Therefore, the obedience of the Christians to
their learned men, with regards to legalization is considered as worship and Shirk-Akbar,
which contradicts the Tawhid, which is signified by the Testimony of La-Ilha-ill-Allah Allah.
[Fath al-Majeed p.107]

25

Sheikh Saleh al-Fawzan said: This Testimony which signifies that legalizing and
legalization is an exclusive right of Allah. If obeying scholars and worshippers in illegal and
legal matters that oppose the law of Allah, is considered as Shirk, even though the scholars
and worshippers are religious people, whose mistake may be forgiven if it were made after
exerting their efforts, and they will be rewarded for that. If obeying such people constitutes
major Shirk, then how about those who obey man-made laws that are the work of the
unbelievers and the atheists, imported into Muslim countries and applied? They are much
worse than the former. There is no altering of one condition into another, nor is there power
except through Allah. For the latter take the unbelievers as lords aside from Allah to legislate
laws for him, and legalize the illegal, and rule people by such laws. [Sheik Saleh al-Fawzan
Kitaab at-Tawhid, Chapter 7]
Allah says:
And He who does not rule by what Allah has revealed it is they who are the unbelievers.
{Al-Maaidah 5:44}
Wak said Al-Hassan Ibn Abi Ar-Rab Al-Jarjani narrated to me saying, I was informed by
Abdur-Razzaq from Muammar from Ibn Tws from his father who said, Ibn Abbas was
And He who does not rule by
asked about His saying:
what Allah has revealed it is they who are the unbelievers. {Al-Maaidah 5:44} he said, This
is sufficient for his Kufr. [Akhbar Al-Qudhat, Vol.1 p.41]
This Ayah indicates that ruling by laws other than those revealed by Allah is Kufr. This type
of Kufr is either major which involve apostasy, or minor which does not consist apostasy
depending on the ruler's attitude. If he believes that the laws of Allah are not binding, and
that he has a choice, or he took them lightly, or believed that man-made laws are better than
the Divine laws, because the former are not suitable for this time and age, or if he wants to
satisfy the infidels and hypocrites by doing so, then he commits major Kufr. But if he
believes that the laws of Allah are binding and knows the respective laws are relevant to the
case he is handling, and yet he opted to rule by otherwise, recognizing that his deed is
wrong, and would be subject to punishment, then such a ruler is disobedient who has
committed minor Kufr or disbelief. But if he was ignorant of the respective Divine law and
tried his best and utmost seeking it, but missed it, he would have committed an error, but he
would be rewarded for exerting the effort to reach the proper judgment and, whose error
would be forgiven. [At-Tahawiyyah p.363-364]
U

This applies to cases that concern individuals, but ruling on cases that concern the public is a
different case. Sheik al-Islam Ibn Taymia said: If the ruler was religious and yet ruled
ignorantly without knowledge, he would end up in Hell-Fire and if he is aware of the Divine
laws and yet he ruled by other than the truth of which he is, aware, he would belong to the
people of Hell-Fire. And if he rules unjustly and without knowledge, he would be more
deserving of Fire. This in case he judges in a case of an individual, but if he judges in a case
which concerns the public, and altered the truth into falsehood, and the falsehood into truth,
the Sunnah) into Bid'ah, or the Bid'ah into Sunnah), and the good into evil and the evil into
good, and opposes the commands of Allah and His Messenger
and
commands what Allah and his Messenger
forbid, then this is another type to
be judged by Allah, the Rubb of the Worlds, and the God of the Messengers, the Proprietor
of the Day of Requital, to Whom belongs all the praise in the beginning and the end.
[Majmoo' al-Fatawa, p.388]
U

26

Allah says:
The judgement is His, and to Him you shall return. {al-Qasas
28:88} Allah says:
He it is Who
sent His Messenger with guidance and the Deen of the truth, to make it prevail over all other
religions. And Allah is sufficient as a Witness. {al-Fath 48:28} Sheik al-Islam Ibn Taymia
went on to say: There is no doubt that he who does not believe in the obligation of ruling by
what Allah sent to His Messenger (
) is a Kafir (disbeliever). So he who deems
it lawful to judge between people according to what he deems as justice without adhering to
what Allah sent down is a Kafir (disbeliever) too. There is not a nation but enjoins ruling
with justice, although justice according to their religion is what their leaders or chiefs
consider as such. There are many who claim to be Muslims, rule by their mores and customs
which is not revealed by Allah, such as the customs of the Bedouins, which they inherited
from their forefathers who were obeyed rulers. They believe that such customs must be
applied, excluding the Book and the Sunnah), and such belief is apostasy. There are many
people who accept Islam, but do not rule except by the prevailing customs that are
commanded by obeyed lords. Such people know that it is not permissible to rule by other
than what Allah revealed, but do not apply them, rather they deem as lawful to rule by other
than what Allah sent down, they are Kuffar (disbelievers). [Minhaaj as-Sunnah)]
Sheikh Muhammad Ibn Ibrahim (the late Mufti of Saudi Arabia who is succeeded by
Sheikh Bin Baz) asserted: As for that which is described as lesser Kufr, it is when he refers
the dispute to other than the Book of Allah knowing that he is disobeying Allah by doing so,
and that the ruling of Allah is the truth, and he does it once, such a person would not be
committing major Kufr. As for those who legislate laws and make others obey them, this is
apostasy, even if they claim that they made a mistake, and that the laws of Allah are more
just; such is considered as an Murtad which imply apostasy. [Fatawa ash-Sheik Muhammad
Ibn Ibrahim aal-Ash-Sheik] By asserting this Sheik Muhammad Ibn Ibrahim (may Allah
grant him His Mercy) made distinction between the partial ruling of no recurrence, and
between the general ruling which is used as reference to all judgments or most of them, and
he decided that such Kufr is absolute apostasy. That is because he who discards the Islamic
Sharia and replaces it with man-made laws, this is a proof that he considers the man-made
laws as more appropriate and better than the Sharia, which is beyond doubt Kufr-Akbar
which is apostasy and contradicts Tawhid (the belief in the Oneness of Allah).
U

Sheik al-Islam Ibn Taymia said: many people talk about the term Shari'a but fail to
differentiate between the shar' (law) which has been sent down from Allah i.e. the Qur'an
) and the rulings of a
and the Sunnah) with which Allah sent His Prophet (
ruler or judge. No one of Allah's creation has any right to go out of or against the Law of
Allah, whoever does so is a Kafir (disbeliever) (disbeliever). As for the rulings of the ruler, he
is correct sometimes and wrong other times. That is for the case of his being knowledgeable
of the law, and righteous and just in his actions. The Prophet (
) said about
those who give rulings in the law: Judges are three type: two types in the hell fire, and one type in
paradise. A man who knows the truth and judges according to it is in paradise. A man who gives
rulings for the people though he is ignorant of them is in the fire. And a man who knows the truth but
judges with other than it is in the fire. [The Awliya of Allah and the Awliya of Shaitn]
U

Imaam Ibn Hazm said: Whoever rules by the Injeel (Gospel) in issues where there is no text
from revelation in the Sharia of Islam, then he is a Kafir (disbeliever) Mushrik outside of
Islam. [Ihkaam al-Ahkam Fee Usool al-Ahkam 5:153]
Sheik al-Islam Ibn Taymia said, Its known by necessity from the religion of the Muslims

27

and by the agreement of all the Muslims, that he who permits the following of a religion
other than the religion of Islam or following a law other than the Sharia of Muhammad (
), then he is a Kafir (disbeliever). [Majmoo al-Fatawa vol.28 p.524]
And he also said: The Sharia revealed from Allah (Taala), which is the Quran and Sunnah)
with, no one from the creation is allowed to
that Allah sent His Messenger
leave it. And no one leaves it but a Kafir (disbeliever). [Majmoo' al-Fatawa vol.11 p.262]
And he continued further saying: Whenever a person legalizes what is illegal by consensus
or illegalises what is legal by consensus or replaces the Sharia that is agreed upon by
consensus, then he is a Kafir (disbeliever) by the agreement of the scholars of Fiqh.
[Majmoo' al-Fatawa vol.3 p.267]
Imaam Ibn Kathir said: So whoever leaves the clear-cut Law revealed to Muhammad bin
Abdullah (
) the final of the Prophets, and refers to other sources for judgment,
such as abrogated laws, then he is a Kafir (disbeliever). [al-Bidaayah wan-Nihaayah vol.13
p.119]
Abdil-Latif bin Abdur-Rahman Aal ash-Sheikh said: Whoever refers to something other
than the Quran and Sunnah) for judgment, after it being clarified to him, then he is a Kafir
(disbeliever). Allah (Taala) Says,
And He who does not
rule by what Allah has revealed it is they who are the unbelievers. {Al-Maaidah 5:44} and
Allah says, Do they hope for other than Allah [ad-Durar as-Sanniyah vol.8 p.241]
Imaam Abdullah bin Humayd (who was Imaam Sahih Bukharis teacher) said: Whoever
legislates a law, which is general and enforced upon the people, opposing the law of Allah,
then he has left Islam as a Kafir (disbeliever). [Ahammiyat al-Jihad p.196]
Muhammad bin Ibrahim Aal ash-Sheikh said: Verily from the Major clear cut Kufr is
giving to the accursed manmade laws the position of that which the faithful spirit descended
) that he should be a Warner in the clear Arabic
upon the heart of Muhammad (
tongue, judging by it between the nations, and referring back to it when there is a
disagreement, in contradiction to, and obstinate rejection of, Allahs saying:
If you differ in anything among
yourselves, refer it to Allah and His Messenger, if you do believe in Allah and the Last Day.
That is best and more suitable for final determination. {an-Nisa 4:59} .Allah the Most
Perfect and High has negated the belief of those who do not make the Prophet (
) the judge in that about which they differ strengthening the negation by repeating it
and swearing upon it, He says:
But no, by your Lord, they can have no Faith, until they make you (O
Muhammad) judge in all disputes between them, and find in themselves no resistance
against your decisions, and accept (them) with full submission. {An-Nisa 4:65} [Risaalat
Tahkeem al-Qawaaneen]
He (also mentioned in the same treatise that from the greatest types of Major Kufr of this
nature, is what the modern apostates have fallen into, he said: Fifth: This is the greater,
more comprehensive and obvious form of stubborn rejection to the Sharia and haughty
rejection of its rulings and showing dissent of Allah and His Messenger (
), and
challenging the courts of Islamic Law, in its setting-up, maintenance, provisions, foundations
and its branches, forms, types, its judgment and compulsion, references and sources. So just
as the Sharia courts have references and sources upon which they depend all depending

28

upon Allahs Book and the Sunnah) of His Messenger then in the same way the law-courts
of the manmade laws have their sources: laws patched together from many different lawsystems, like French laws, American laws, British laws, etc. and from the systems of
innovators who claim allegiance to the Sharia, etc. So these law-courts are now present in
many Muslim lands, complete and established, with open doors and the people flock thereto
in throngs; their judges give judgments going against the judgments of the Book and
Sunnah) according to their own laws and making these pronouncements binding and
agreeing thereto and making them unalterable, so what Kufr is greater than this, and what
can be a greater contradiction of the testification that Muhammad is the Messenger of
Allah?
Al-Imaam ash-Shinqeetee said: The strange thing is from those who rule by other than the
Sharia of Allah, and then thereafter claims Islam. Like Allah (Taala) said:
Have you seen those (hypocrites) who claim that they believe in that which has
been sent down to you, and that which was sent down before you, and they wish to go for
judgement (in their disputes) to the Tght (false judges, etc.) while they have been ordered
to reject them. But Shaitn (Satan) wishes to lead them far astray.{an-Nisa 4:59} And He
says,
Whoever rules by other than what Allah Revealed,
then they are the disbelieves. And He says:
Should I seek someone other than Allah
as a judge although it is He who revealed to you the book that is detailed? Those who were
given the book by Us know that it was revealed with truth by your Lord, so do not be from
the doubters. {an-Aam 6:114} [Adwaa al-Bayaan vol.3 p.441]
And he said: Those who follow the laws of the legislators instead of the Sharia of Allah, are
Mushriks associating partners with Allah. [Vol.4 p.82-83]
Sheikh Ahmed Shakir said: These manmade laws were forced upon the Muslims by the
enemies of Islam, who are public with their enmity. These laws, in reality, are another
religion that they gave to the Muslims as a replacement to their pure and heavenly religion
(of Islam). This is because they obligated upon the Muslims obedience to this law, and
planted in their hearts sanctification of it and fanaticism to it, to the point that many tongues
and pens utter sanctification of the law, holiness of the judgment, sacredness of the court.
They use many similar descriptions regarding manmade law which they refuse to describe
the Islamic Law by and the opinions of the Islamic scholars of Fiqh. Instead, when they
describe it, they call it reactionary, barbaric, clergy law, law of the jungle, etc. [Umdat atTafsir vol.3 p.214]
He also said, The matter of these manmade laws is clear as the clarity of the sun, it is open
and clear-cut Kufr which there is no secret or flattery about. There is no excuse for anyone
who ascribes to Islam, whoever he may be, to act upon it, or submit to it, or recognize it. So
each person should be careful for himself and take note of himself. [Umdat at-Tafsir vol.4
p.174]
Sheikh Muhammad Haamid al-Faqhee said: What we can summarize from the words of
the Salaf is that Tght is all that deviates the slave and turns him from worshipping Allah,
being sincere in religion to Allah, and obeying Allah and His Messenger (
).
This is whether that person or thing is a devil from the humans or Jinn, or if that thing is a
tree or rock, etc. What is also included amongst Tght, without doubt, is ruling by
manmade laws which are foreign to Islam in affairs of life, marriage, divorce, and

29

ownership, to invalidate the Laws of Allah, like establishment of the prescribed

punishments, prohibition of interest, adultery, fornication, intoxicants, etc. These things
which the manmade laws decided to legalize and defend by means of its makers and
implementers. So, the laws themselves are Tght, as well as those who legislate and make
these laws. [Foot notes to Fath al-Majeed]

Kufr that is signified with al (al-Kufr), means al-Kufr al-Akbar

It is crucial for us to know, that there is a difference between the word al-Kufr, if it comes
in this manner: Kufr, Kafir (disbeliever), Kuffar (disbelievers), Kafirun (disbelievers) and if it
comes in this manner: al-Kufr, al-Kafir (the disbeliever), al-Kuffar (the disbelievers) and alKafir (the disbelievers). And in this Sheikh al-Islam Ibn Taymia said: There is a difference
between the Kufr which is signified with the laam such as his (i.e. Prophets (
)
saying: There is nothing between the slave, and al-Kufr and al-shirk except leaving as-Salt
(prayer). And between Kufr which is not signified (munakar-fil-ithbaat). Iqtidaa as-Siraat
al-Mustaqeem p 69 of al-Madani print, or page 79 of the version published by Daar al-Kutub
al-'Ilmiyyah.
So if we have the word Kufr alone, then it could mean al-Kufr al-Akbar or al-Kufr alAsghar, and this is only in the Sunnah), as for the Quran, then every type of Kufr mentioned
there is Kufr Akbar without exception.
As for Kufr, that comes identified and signified, then what is meant by it is nothing but alKufr al-Akbar, this is because adding "al" in the language of the Arabs means that the
speaker is trying to give the full meaning of the word, (to be explained), and there is no
difference amongst the linguists on this matter. For example, if I were to say: Hamza ashShujaa' (Hamza, the Brave one) that would by default mean, that Hamza has reached full
and complete qualities in bravery, if however I were to say Hamza Shujaa, then that would
mean that he has some qualities (or perhaps all) of bravery, and to read up more on this,
recommended books include: al-Iydaah fee 'Uloom al-Balaaghah , for al-Khateeb al-Qawaaneen
(around page 101, of the print Daar al-Kutub al'Ilmiyyah produce), and any of the famous
books of 'Abdulqaahir al-Jurjaani in the science of al-Balaaghah (such as Min Dalail al-I'jaaz
fee 'Ilm il-Ma'aani , page 189), also Ibn al-Qayyim mentions something on this note in his asSalah.
After establishing this, if I were to say: Bush al-Kafir (disbeliever), then I mean that I have
ruled upon him with al-Kufr al-Akbar which leads to expulsion from this religion, due to the
"al" that came to signify and elaborate that full and complete Kufr has been found in this
fa`ulaa`ika-hum-mulman; likewise then is the ayah in Surah al-Maa'idah;
Kafir (disbeliever)un, this means that those people have reached the complete Kufr.
Al-Lajnah ad-Daa`imah has issued a fatwa on this matter, in the reply to question 5226:
As for the type of Kufr in His Taala, saying: 'Wa man lam yahkum bema anzal Allah
fa`ulaa`ika-hum-mul-Kafir (disbeliever)un, then it is kufrun Akbar, fatwa issued
by: 'Abdullah bin Qu'ood, 'Abdullah bin Ghudyaan, 'Abdurazzaq 'Afeefee, and 'AbdulAziz
bin Baaz. [Fatawa al-Lajnah ad-Daa`imah lil-Buhooth al-'Ilmiyyah wal-Iftaa, collected by adDiwayish, vol.20 p.93]
And yes, I am aware of the explanation that these scholars came with later, but it is clear

30

from this that they have stated that the origin in the ayah is al-Kufr al-Akbar.
There are many additional quotes for Sheikh al-Islam Ibn Taymia and his student Ibn alQayyim on this matter of linguistics, (see for example Majmoo' al-Fatawa , vol.6 p.471 and
vol.7 p.115, and see Mukhtasar as-Sawaa'iq al-Mursalah , page 16, of Daar al-Kutub al'Ilmiyyah
print) - but I will resort to using shorter, more concise quotes:
al-Qadi Shihaabadeen al-Quraafi said: And if the speaker is the Shar (i.e. the revealed texts),
we carry His statement upon the way in which He uses it throughout. [Sharh Tanqeeh alMafsool, Daar al-Fakir print, p.211]
What is meant by al-Qadi al-Quraafi's quote is explained in the following:
Allah Subhana wa Taala, uses the word Kufr in the Quran to always indicate al-Kufr alAkbar, and there is not one single reference to indicate other than al-Kufr al-Akbar, therefore
we cannot carry the statement to mean otherwise, unless that has been clarified by Allah, or
has been clarified by the Prophet (
). And to affirm this, Sheikh 'Abdil-Latif bin
'Abdur-Rahman aal-ash-Sheikh says:
And the terms al-Dhulm, al-ma'siyyah, al-fusooq, al-fujoor, al-mawalaat, al-ma'aadaat, arrukoon, and ash-shirk, and similar to those terms, which are found in the Quran or Sunnah),
what is meant by them is their full wording (musamahaa al-mutlaq), and it's full reality
(haqeeqatiha al-mutlaqah), and this is the origin according to the usooliyeen, as for the second
(meaning, i.e. to carry it as Kufr Asghar, etc.) then this cannot be carried upon, unless we are
provided with a pronounced (lathfiyyah) or meaning (ma'nawiyyah) divertive evidence
(qareenah), and this is only known through the explanation of the Messenger (bayaanin
nabawiy), or Tafsir of the Sunnah), Allah Taala says: "Wa maa arsalna min rasoolin illa
bilisaani qawmihi liyubayina lahum", Ibrahim 4 (and we have not sent a Prophet (
) except with the tongue of his people, so that he may make matters clear for (bayyin)
them). [ar-Rasaa`il al-Mufeedah by Sheikh Abdil-Latif, collected by Suleiman bin Shaman,
p.21-22].
What is meant by Sheikh 'Abdil-Latif, is that the origin is to take the words - which has come
) upon the complete, unlimited
in the Quran or the saying of the Prophet (
meaning, and to carry the word Kufr upon that, meaning Kufr Akbar, unless we have a
), proof of such a
substituting and diverting statement from the Prophet (
matter lies in the hadith of the Prophet (
), were he mentions the Kufr of 'asheer
(provisions, life sustenance), in his advice to women, so the Sahabah asked: "do they
) said: "They disbelieve (meaning, reject)
disbelieve in Allah?", so he (
(yakfuruna) al'asheer and al-ihsaan (life sustenance and good doing)", collected by al-Sahih
Bukhari under the chapter Kufr duna Kufr, in the book of Imaan on his Sahih. And the
), said: yakfuruna, the Sahabah
proof of this is clear, for when the Prophet (
immediately carried it out to be al-Kufr-al-Akbar, yakfuruna Billah? (Do they disbelieve in
Allah?), and it was only then that the Prophet (
), told them that this disbelief,
this Kufr, is otherwise (i.e. it is al-Kufr al-Asghar).
Likewise, Ibn Hajr al-'Asqalaani says in his Fath: The Shari' has defined that if the word
'shirk' is mentioned, then what is meant is what opposes Tawhid, and this word has been
repeated in the Book, and the ahadith, and nothing is meant by it except this [Fath al-Bari ,
vol.1 p.65] (and you can see vol.1 p.91 in the new Daar as-Salaam print of the book, with the
short uncompleted commentary of Sheikh 'AbdulAziz bin Baaz, rahmatullahi].

31

Furthermore, Abu Hayyaan al-Andalusi, the great linguist and Mufassir said: And if the
term al-Kufr is mentioned, then it means Kufr in Deen. [Tafsir al-Bahr al-Muheet, vol.3 p.493]
Update, and from the contemporaries, is Sheikh Muhammad bin Saleh al-'Uthaimin who
affirmed this principle in Hukm Taarik as-Salah.

Statement of Ibn Abbas ((Radhi-Allahu-Anhu))

The Fake Salafis in our time claim that ruling by other than what Allah has revealed, is KufrAsghar. They lie and attribute a weak sanad upon the great Sahabi, Ibn Abbas (radi-Allahuanhuma). But again they are exposed.
An article by Sheik Ali at-Tamimi and brother Abu Ayub al-Burqaee, brothers and sisters
make Dua for Sheikh Ali at-Tamimi, who is now unjustly imprisoned for life in the USA,
may Allah protect him and save him from the hands of the Kuffar (disbelievers) and ease his
captivity.
Bismillah irrahman irraheem, wa bihi nastaeen:
An important point regarding my words that the Ayah in Surah al-Maaidah is general in all
the Muslims: Whoever does then he has ruled, and an explanation of it.
One may argue, that if this ayah is general in all the Muslims, then that means when a man
commits fornication then he has ruled by other than what Allah has revealed.
This is true, and Ibn Hazm al-Andalusi affirms this principle in his marvellous book al-Fisal
fil-Milali wal-Ahwaa`i wa-Nihal, where he says, man fa'ala faqad hakam (Whoever does then
he has ruled), and it was this argument which the Khawarij used against the soldiers of Ali
and Muaawiyah, they said that these people had committed sins, and whoever commits sins
then he has ruled by other then what Allah has revealed, and whoever rules by other than
what Allah has revealed then he is a Kafir (disbeliever), therefore Ali and Muaawiyah
troops are a bunch of kaffarah. That was their argument, and they argued by saying: man
faala faqad hakam.
And likewise today, some people may try to use this argument against us.
In reply, we say: in the language of the Arabs, words are to be taken upon two meanings,
ath-thaahir, i.e. the manifest meaning, and al-mu`awwal, i.e. the interpreted meaning. For
example, the word jaar, in its manifest meaning, is neighbour; in its mu`awwal meaning
however, it could mean your wife. But when someone mentions jaar alone, then we are to
take it to mean its manifest meaning, which is its complete meaning.
Thus if I say, jaari atabani, (my jaar got me tired) immediately the listener presumes that I am
talking about my neighbour, and not my wife.
Likewise then, alhukm in its open manifest complete meaning, means judging, judging
between two people in a matter from the matters. Its mu`awwal partial meaning however, can
be a sin, and this is what was meant by Ibn Hazm.
Therefore, the one who for example, commits fornication, he falls partially in the ayah,

32

therefore the partial ruling befalls him (i.e. the full ruling is al-Kufr, but the partial ruling
would be getting flogged).
Which is why, in the saying attributed to Ibn Abbas, he told the Khawarij: laysa al-Kufr
alathee tath-haboona ilayh (It is not the Kufr that which you are going to), because what the
armies of 'Ali and Muaawiyah did falls under al-mu`awwal and not ath-thaahir meaning.
Those who argue against doing Takfir of these contemporary rulers use the sayings above,
and especially the saying attributed to Ibn Abbas kufrun duna Kufr as some sort of evidence
for that, and in what is coming up, it will become clear to the reader how astray they have
gone, and how their claims collapse unto themselves.
Bismillah, Alhamdolillah, wa salatu wassalamu ala rasoolillah, nasaluka ilman NAAFIan,
wa rizqan waasian, wa shifaaan min kulli daa, naoothoo bika min fitnat il-qawli walamal:

Concerning the Tafsir attributed to Ibn Abbas of saying of Allah

Taala:
And whosoever does not rule
by what Allah has revealed, such are the disbelievers and is the Kufr
in this ayah, Kufr Akbar or Kufr Asghar?
A beginning note, most of the following is taken from Abu Ayub bin Noor al-Burqaee/Abu
Marwaan as-Sudaani's refutation of Ali al-Halabi in his takhreej of the athaar of Ibn Abbas. I
will quote the athaar and then quote al-Burqaees reply, InshaAllah.
Athaar One and Two
Ibn Jareer reported, Narrated to me, Hunaad and narrated to me, Ibn Wakeeah who said,
Narrated to me, my father from Sufyan from MuAmr Ibn Rashaad from Ibn Tawus from his
father from Ibn Abbas,
and whosoever does not judge by
what Allah has revealed, such are the disbelievers. (He said) in it there is Kufr, but not like
Kufr in His Angels and His Books and His Messengers. [Tafsir Ibn Jareer, vol.6 p.256]
Comment: I say this isnaad is Sahih, and what it apparent is that all the statement is from Ibn
Abbas rahimahullah. And many people have fallen for this athaar due to its isnaad and have
not noticed the idraaj (interpolation) which is made clear by the narration found in the
collection of Imaam 'Abdurazzaq:
We were informed by MuAmr from Ibn Tawus from his father: Ibn Abbas was asked about
His saying:
and whoever does not rule by what Allah has
revealed, such are the disbelievers, (so) he said: In it there is Kufr (hiya bihi kufrun). Ibn
Tawus said: "But not like Kufr in His angels, and His books and His messengers
[And idraaj, as can be read in the small booklet on science in hadith in English, by Sheikh
Suhayb Hassan, is: If an expression or statement is proved to be an addition by a reporter to
the text, it is declared as mudraj (interpolated). al-Burqa'ee quotes the definition of athThahabi, which adds that 'and later a hadith may be found that splits the additional
expression of the reporter, from the original statement, see al-Muwqitha fi 'Ilm il-Hadith, page
53-54]

33

Al-Burqaees words: Add to that, that Abdurazzaq is more reliable (athbat) and more better
(atqan) than MuAmr, and the saying is for him if differing occurs:
Yaqub bin Shaybah says: Abdurazzaq is more reliable than MuAmr, and better
And Ibn Asaakir said: I heard Ahmed bin Hanbal say, If you see the companions of
Muammar differ, then the hadith is for Abdurazzaq [See: Sharh 'Ilal at-Tirmidhi for Ibn
Rajab, volume 2/607]
[In addition, one should note that Ibn Kathir does not mention the athaar found in Ibn Jareer
with its idraaj].
Athaar Three
Al-Hafidh Ibn Nasr al-Marwazee said: Narrated to us Muhammad bin Yahya, narrated to
us 'Abdurazzaq, narrated to us from Sufyan, from a man, from Tawus from Ibn Abbas, in
His saying:
...such are the disbelievers. He said: 'Kufr which does not expel
one out of the Millah. [Ta'theem Qadr is-Salah, number 573]
And the isnaad is daeef due to the unknown man.
Athaar Four
al-Haafith Ibn Nasr said: Narrated to us Yahya bin Yahya, Sufyan bin Uyaynah informed us,
from Hishaam (bin Hujayr), from Tawus that Ibn Abbas said concerning His saying,
...such are the disbelievers, he said; it is not the Kufr which you are going to.
Comment: And this sanad, its people are trustworthy except Hishaam bin Hujayr al-Makki,
for he has been weakened by the great Aimmah:
Such as Ali bin al-Madeenee, Yahya bin Saeed [al-Jarh wat-Ta'deel, vol.9 p.54]
Abdullah bin Ahmed said: I asked Yahya about Hishaam bin Hujayr and he weakened him
very much [al-'Ilal wa marifat ar-Rijaal, vol.2 p.30]
And he also said: I heard my father [Imaam Ahmed] say: Hishaam bin Hujayr is a Makki,
and he is weak in hadith [See: Ibid, vol.1 p.204]
al-Uqayli recalled him in ad-Duafaa.
Athaar Five
al-Hakim narrated, from the way of Ali bin Harb, from Sufyaan bin 'Uyaynah from Hishaam
bin Hujayr from Tawus, that Ibn Abbas said: It is not the Kufr which you tend to, 'Whoever
does not rule by what Allah has revealed, such are the disbelievers' is Kufr lesser than
[greater] Kufr [al-Mustadrak, vol.2 p.313]
And this athaar, despite its popularity, is also from the path of Hishaam bin Hujayr and he
has been declared weak by the mountains of knowledge from amongst the Salaf.

34

Athaar Six
Ibn Jareer at-Tabari said, narrated to us al-Muthanna, Abdullah bin Saleh said, Muaawiyah
bin Saleh told us, that Ali bin Abi Talha, from Ibn Abbas that he said concerning His saying:
Whoever does not rule by what Allah has revealed, such
are the disbelievers, Whoever rejects what (He) revealed then he has disbelieved, and
whoever affirms it, and does not rule by it, then he is a Dhlim and Fsiq. [Ibn Jareers
Tafsir, vol.4 p.256]
And Abdullah bin Saleh is: Ibn Muhammad bin Muslim al-Juhni al-Misri, al-Layth bin Sad
scribe, and he is weak.
Abdullah bin Ahmed said: I asked my father about Abdullah bin Saleh, the scribe of al-Layth
bin Sad, so he said: He was at first firm, then he became corrupt, and he is nothing." Ibn alMadeenee said: "I do not narrate from him anything. [al-Ilal wa Ma'rifat ar-Rijaal, vol.2 p.213]
An-Nasaie said: He is not trustworthy, Ahmed bin Saleh said: He is accused, and is
nothing, Saleh Jazarah said: Ibn Mueen used to consider him trustworthy, and he is to me
a liar in hadith, Abu Zurah said: To me he wasn't a person who intentionally lied, and he
was acceptable in hadith [al-Mizaan for ath-Thahabi, vol.4 p.441]
Abu Hatim said: Trustworthy, truthful, I never knew him as such. And much has been
said about Abdullah bin Saleh, but the summary is as follows, as Ibn Hibbaan mentions: He
was righteous within himself, but many false ahadith were given to him by his neighbour,
and I heard Ibn Khuzaymah say, 'He had a neighbour, with whom there was much enmity,
and he [the neighbour] would narrate the false ahadith upon the Sheikh of Abu Saleh, and
write it in a handwriting similar to 'Abdullah and he would throw it in his house amongst
his books, so 'Abdullah would imagine that that was his own handwriting, and so he would
end up narrating it. [al-Majrooheen for Ibn Hibbaan]
And in the isnaad is Ali bin Abi Talha, and his full name was Salem bin al-Makhaariq alHaashimi, Ahmed bin Hanbal said: Ali bin Abi Talha, has many criticisms upon him. [adDu'afaa, vol.3 p.234]
An-Nasaie said: There is no problem with him. [al-Mizaan for ath-Thahabi, volume vol.3
p.134]
Al-Ajali said: He is trustworthy. [Tareekh al-Thiqaat p.283]
Ibn Hibbaan considered him from the trustworthy reliable narrators, as can be seen in athThiqaat, vol.7 p.211.
Yaqub narrated from Sufyaan that he is weak, and not reliable. And he also said: He is a
Shaami, he is not avoided nor taken as evidence. As for his narration from Ibn Abbas, then is
it munqati'ah (not connected), for he did not hear from him. Ibn Abi Hatim said: I heard my
father say, I heard Daheem saying: 'Ali bin Abi Talha did not hear Tafsir from Ibn Abbas. [alMaraseel p.117]
Ibn Hibbaan said: He narrated from Ibn Abbas and never saw him [ath-Thiqaat vol.7 p.211]
And al-Burqa'ee quotes many more statements, and ends by saying:

35

Al-Manwaawi quotes, in Fayd al-Qadir, vol.2 p.397, Ibn Abi Hatim saying regarding
'Abdullah bin Saleh: "He is really bad in hadith when narrating from Muaawiyah bin Saleh".
And as any student of this art knows, whoever this kind of statement is said of, then he
cannot be used as a witness to anything. Furthermore, I found a refutation for al-Albani - the
Sheikh of al-Halabi - were he criticised Ahmed Shakir for classifying this hadith, Abdullah
bin Amr narrates, The angels said, Oh our Lord, you gave the children of Adam the dunya letting
them eat and drink in it...., so he (al-Albani) said: And it is not correct to me, to declare this
hadith as strong, relying upon that, with the statement of Abdullah bin Saleh, due to the
latter being from those who have been criticised (dakhala alayh) And then he mentioned
Ibn Hibaan's statement as can be found above. [The explanation of at-Tahawiyyah, page 308]
And so, we conclude by saying that the only authentic narration concerning the Tafsir of this
ayah, from Ibn Abbas is the following:
We were informed by MuAmr from Ibn Tawus from his father: Ibn Abbas was asked about
and whoever does not rule by what Allah has
His saying:
revealed, such are the disbelievers, (so} he said: In it there is Kufr (hiya bihi kufrun).
As for the rest, they are all weak, and Allah knows best what is correct.
In addition, Hassan bin Abir-Rabee al-Jurjaani said, that Abdurazzaq informed him that
MuAmr narrated from Ibn Tawus from his father, the statement of Ibn Abbas, It is enough
Kufr for him (kafaa bihi kufruh, as can be seen in Akhbar al-Qadaa, vol.1 p.40 and onwards
for Imaam Muhammad bin Khalaf bin Hayyaan, known as Wakee.
And from the contemporaries who have made tad'eef of the athaar that are attributed to Ibn
Abbas, is al-Muhaddith, al-Haafith, ash-Sheikh Suleiman al-Alwaan, hafithahullah, as is in
at-Tibyaan Sharh Nawaqid al-Islam.

36

Tawhid al-Haakimiyyah is not Bidah

The Fake Salafis in our time claim that Tawhid al-Haakimiyyah is a Bidah and whosoever
mention it, then he is a Jihadi, Takfiri and Kharijie. They defend those apostate rulers, who
doesnt implement the Sharia and force the Muslims to obey them. Tawhid al-Haakimiyyah
exposes the rulers Kufr-al-Bawah (clear-cut Kufr). Allah is Al-Hakim (The Judge) and it is
one of His Noble Asmaa and Sifaat.
An article by brother Abu Yusuf al-Canadee:
It should be understood that the current terminology and classification of the different
Sharia sciences mostly were not used by either of the first three generations or the Salaf usSaleh at all. It would be rare to find any of them using some of the terms that are so
common today such as Tawhid Al-Uloohiyyah or Tawhid Ar-Robubiyyah or Tawhid
Asmaa wa Sifaat. Rather, we see them referring to Tawhid generally as one subject.
However, later generations divided these classifications of Tawhid for the purposes of
teaching and categorizing the different aspects of Allahs Tawhid. Some of them, such as Ibn
al-Qayyim, only referred to two categories of Tawhid as he said, in his explanation of the
Tawhid as it has come from the Quran in Surah Al-Kaafiroon and Al-Ikhlaas:
and they have both covered the two types of Tawhid, for which there is no salvation, nor
any success without them. And they are Tawhid Al-Ilm wal-Atiqaad (i.e. the Tawhid of
Knowledge and Beliefs), and he, may Allah be merciful to him, goes on to explain this
category, until he said; and the second, is Tawhid Al-Qasd wa'l-Iraadah (i.e. Tawhid of
Purpose and Intention), and likewise, he goes on to explain this category. [Badaa'a AlFawaa'id vol.1 p.145-146]
And the point here is that Tawhid Al-Ilm wal-Atiqaad includes His Names and Attributes
from the point of view of what we know and believe concerning Allah. And the Tawhid AlQasd wa'l-Iraadah includes them as well from the point of view of how we worship Allah
according to His Names and Attributes. So this was an alternate way of explaining and
classifying Tawhid while giving emphasis to two aspects instead of three.
And likewise, Ibn Abe Al-'Izz, may Allah be merciful to him, said in his chapter of Tawhid:
"Further, the Tawhid to which the Messengers invited and which was the main context of the
revealed Books are of two kinds:
i) Tawhid fi'l-Ithbaat wa'l-Maa'ifah (Tawhid of Acknowledgement and Knowledge): The first
is to acknowledge the Being (and existence) of Allah, the Most High, along with all His
Attributes, Acts and Names. In this, He is unique. There is none like Him in all these
characteristics - as Allah Himself and His Messengers
informed us. And ii)
Tawhid fi'l-Talib wa'l-Qasd (Tawhid of Solicitation and Intent): The second, the Tawhid of
Solicitation and Intent, has been well defined by the following short chapter from the Quran:
Say: O you disbelievers {Al-Kafir (disbeliever)un 109:1} And:
Say: O People of the Book, come to an
equitable term between yourselves and us, that we shall worship none but Allah {AlImran 3:64} [Sharh Al-Aqidah At-Tahawiyyah eng. Trans. p.8-9 published by Al-Attique]
And it is worth mentioning that Ibn Abi Al-'Izz mentioned this classification of two

37

categories, only a few pages after explaining Tawhid with the three common categories;
"Tawhid Al-'Uloohiyyah" and Tawhid Ar-Robubiyyah and "Tawhid Asmaa' wa Sifaat".
But it was not strange for him to classify Tawhid in one manner and explain it using these
categories and then explain it an alternate way with the use of only two categories as they
both aid the understanding of Tawhid and that which it covers. And this occurs within the
same precise chapter! It is also interesting to point out that Ibn Abi Al-'Izz spends much of
this chapter in refuting the people of Bid'ah who have denied certain aspects of Tawhid. And
this was due to their understanding of what Tawhid includes and implies, yet the
classification and categorization of Tawhid was not important as he, himself used two
alternate methods of classification for the purpose of explaining and emphasizing its
implications and components
Similarly, after dividing Tawhid into the three common categories, Dr. Na'eem Yasin
mentioned in a footnote to his chapter on Tawhid:
However, some scholars have reduced these three types of Tawhid to two; One in
knowledge and belief, which include Tawhid of Allah in His Lordship and Names and
Attributes, and one type in Al-Iraadah and Al-Qasd (Will and Intention) which is Tawhid of
Allah in His Worship. See: Sharh Al-Aqidah At-Tahawiyyah Pg. 88 and Fat'h Al-Majeed,
Pg. 15 and "Sharh Qaseedat Ibn al-Qayyim, Vol. 2 p.259 and Tatheer Al-I'tiqaad, Pg. 3.
Kitaab Al-Imaan eng. Trans. Pg. 14-15 ff., published by Al-Firdaus Ltd, London.
So although the most common and perhaps the best division of the different aspects of
Tawhid are these three (i.e. Tawhid Al-'Uloohiyyah, Tawhid Ar-Robubiyyah and Tawhid
Asmaa' wa Sifaat) this does not mean that these terms and classifications are from the
legislated terminology of what Allah, the Most High, revealed to His Messenger (
) or what was taught to the companions or passed to the succeeding generations at all.
Rather, these terms do not even exist in the Book of Allah or in the Sunnah) or the Prophet
) or the statements of the companions in the first place. So how can someone
(
claim that using a fourth or fifth classification of Tawhid for the purposes of explaining and
categorizing the science of Tawhid is an innovation (Bid'ah)?! Especially when we see that
many of the early scholars have only used two categories of Tawhid to explain and identify
their importance.
Similar to this, in Mustaalih Al-Hadith (the classification and terminology of Hadith
sciences) the earliest scholars did not use the word Shaath (incorrect), when referring to
narrations or parts of narrations, which were in contradiction to more reliable reports.
Rather, the earliest Hadith scholars classified these narrations as Munkar (objectionable)
and the word Shaath became used later to identify these reports. So is this an innovation
(Bid'ah)?
So if someone is to say that the term Tawhid Al-Haakimiyyah is an innovation (Bid'ah)
because it was not used by the first three generations (Salaf us-Saleh) then it is upon them to
show any of the first three generations using these three categories (i.e. Tawhid Al'Uloohiyyah, Tawhid Ar-Robubiyyah and Tawhid Asmaa' wa Sifaat) in their terminology as
they are used today. This is because the burden of proof is upon the one who has alleged the
infraction and not the other way around.
So the author of the message quotes the statement of Sheikh Saalih Al-Fawzan saying: In
order to say this, they relay [sic] on the idea that dividing Tawhid is just a traditional way of
explaining it, not something restricted. Based on this assumption, there is nothing preventing

38

us from adding another category. So it should be said to such a person, This division is not
a traditional explanation, rather it goes back to the Book and the Sunnah), and the Salaf took
these three categories directly from the Book and the Sunnah).
Firstly, and after declaring our love and respect for the noble Sheikh Saalih Al-Fawzan, may
Allah preserve him, we say that this response is ambiguous. This is because a person could
quite rightly say in response, The Tawhid of Allahs Haakimiyyah also goes back to the
Book and the Sunnah), and as we have stated earlier, the one who says that any of the first
three generations (Salaf us-Saalih) used the terminology of the three more common divisions
of Tawhid must prove this by bringing their statements wherein they actually use the terms
Tawhid Al-'Uloohiyyah, Tawhid Ar-Robubiyyah and Tawhid Asmaa' wa Sifaat. And until
now, we have not been presented with a single narration of this nature.
Next, the author brings some quotations from some of the scholars who held that separating
the division of Tawhid into four categories; one being Tawhid Al-Haakimiyyah, is a
reprehensible innovation (Bid'ah) and therefore is objectionable. However, as we've
discussed earlier, these terms were not narrated in the Book of Allah or in the Sunnah) of His
Messenger (
) or in the terminology of the companions anyway so the
arguments of those who call this term an innovation (Bid'ah) are in need of evidence, which
was not presented by the author.
However, in the course of quoting these scholars, the author touches upon a relevant fact.
Again, quoting from Sheikh Saalih Al-Fawzan, we read:
As for Haakimiyyah, then it is true. It is obligatory for us to rule by the Sharia of Allah, the
Mighty and Majestic. However this is included in Tawhid Al-'Uloohiyyah because it is
obedience to Allah, the Mighty and Majestic.
And this is true and correct because taking ones judgments to Allahs Sharia is a form of
singling out Allah for worship just as making one's sacrifice and prayer for Allah, alone, are
both singling out Allah for worship. And all of these aspects are covered in the category of
Tawhid Al-'Uloohiyyah already.
So the second question is: If Tawhid Al-Haakimiyyah is already covered within Tawhid Al'Uloohiyyah, then what is the point of making it into a fourth distinct category of Tawhid?
To answer this, we must reflect upon some historical realities. During the recent eras of
colonialism and imperialism and the subsequent bombardment of secularist concepts,
several Muslims had been influenced by these ideas and many began to ascribe to the
ideology of removing the religion from politics and legislation. This led to wholesale
adoption of non-Islamic laws and accepting and ruling with a multitude of man-made
constitutions and fabricated legislations. So it was not uncommon for a person to take his
judgments to the laws of France or Britain and being comfortable in doing that, while
believing that he was still upon Tawhid. And this was because the essential components of
Tawhid Al-'Uloohiyyah were not all clear to such people. These people understood that
prayer and fasting and slaughtering were all to be done for Allah, alone; however, they did
not feel the least bit shy from taking their judgments to, and basing their rulings upon the
laws of man, instead of the Sharia of Allah.
For example, Sheikh Ahmed Shakir, may Allah be merciful to him said, So look, O Muslims,
in all of the Islamic countries or the ones which claim to be Islamic, in all the parts of the

39

Earth, to what your enemies from the missionaries and colonists have done to you! They
have put upon the Muslims, laws of misguidance, which destroy the etiquettes and the Deen.
European law, which are idols, which were never based upon any Sharia or Deen, rather
they were based upon rules that were made by the Kafir (disbeliever) who refused to believe
in the Messenger of their era, 'Isa, 'alayhe salaam. And he remained upon his paganism with
what he had from Fisq and Fujoor (i.e. oppression). This person was Justinyaan, the father of
the laws and the one who established the basis - so they claim - and an important man from
Egypt who - due to oppression - attributes himself to Islam, and who did not feel too
ashamed to translate the laws of that transgressing pagan and he called it 'The Code of
Justinyaan, insulting The code of Malik, one of the encyclopaedias of Islamic
Jurisprudence, which was based upon the Book and the Sunnah), and which is attributed to
the Imaam of Dar Al-Hijrah (i.e. Madinah)! So look at the level of absurdity and
shamefulness and recklessness of that man!
These laws, which the enemies of Islam imposed upon the Muslims due to enmity; in reality
it is another religion and they made it a Deen for the Muslims in replacement of their pure
Deen because they made it obligatory upon them to follow it and obey it. And they put into
the hearts, love and adoration for it to the point where you see upon the tongues and the
pens, words like, 'The holiness of the judgments,' or 'The holiness of the courts,' or 'The
holiness of the laws,' and words like these, which they refuse to describe the Islamic Sharia
or the opinions of the Jurists of Islam with! Instead, they describe it (i.e. the Sharia) with
words such as, 'Reactionism,' or 'Stagnant,' or 'Priesthood,' or 'the Sharia of the Jungle,' or
other than that from the evils that you see in the newspapers or the magazines or modern
books, which are written by the followers of those pagans.
Then they started to label these (fabricated) laws and the studies of those (fabricated) laws
with the word, 'Al-Fiqh,' and 'Al-Faqhee',' and 'At-Tashree',' and 'Al-Mushaara',' and other
words that the 'Ulama of Islam used to describe the Sharia and its 'Ulama. Then they go
(even) further and to the degree where they compare the Deen of Islam and its Sharia with
their modern Deen - until he said - and this modern Deen became the basis which the
Muslims take their Hukm to and they judge with it, in most of the Islamic countries whether
it is in something that complies with the laws of the Sharia or contradicts it. And all of this is
falsehood and rebellion because whatever complied with it coincidentally and not out of due
to following it and not out of obedience to the command of Allah or the command to His
Messenger (
). So whatever complies and whatever contradicts; both are stuck
in the mud of misguidance and it leads the one who follows it to the Fire and it is not
allowed for a Muslim to be submissive to it or be pleased with it. And we will add to this
meaning under the words of Al-Haafith Ibn Kathir under the Tafsir of the fiftieth verse of
Surah Al-Maa'idah, insha'Allah. [Umdat At-Tafsir Mukhtaasir Tafsir Ibn Kathir of Ahmed
Shakir, vol.3 p.214-215]
So due to these realities and due to the fact that the Muslims became virtually swallowed
within these laws of Kufr and their courts and legislations; taking their judgments to these
fabricated man-made laws whilst not being aware of the Shirk of this action, some of the
people of knowledge began to speak with the term Tawhid Al-Haakimiyyah in order to
stress its importance and emphasize the tie between legislation and Tawhid itself, even
though they understood that Haakimiyyah was already within the category of Tawhid Al'Uloohiyyah. And this was similar, historically, to the development of the term Tawhid AlAsmaa' wa Sifaat, due to the people's denial of the Attributes of Allah, even though this
aspect of Tawhid is included within Tawhid Al-'Ilm wa'l-'Atiqaad, as we pointed out earlier
in our discussion of the division of Tawhid by Ibn al-Qayyim.

40

So even though it is clear that Al-Haakimiyyah is included within Tawhid Al-'Uloohiyyah

(as well as Robubiyyah and Asmaa' wa Sifaat to a lesser degree), this is a mere classification
for emphasis, due to its necessity and due to the negligence of the common people, for the
purpose of stressing its importance. And we do not see it as an innovation (Bid'ah), but
rather as a redundancy, which assisted the 'Ulama in teaching and reforming the people.
Sheikh 'Abdullah bin Muhammad Al-Ghunaymaan was asked:
What is your opinion concerning the rejection of Tawhid Al-Haakimiyyah, and is singling it
out as a separate category leaving the Madhhab of the Salaf, and under which type of
Tawhid would this category enter under?
To which he replied:
It is not permissible to deny Tawhid Al-Haakimiyyah, for it is from the types of Tawhid.
But it falls under Tawhid al-'Ibaadah (i.e. an alternate phrasing of 'Uloohiyyah) with regards
to the ruler himself as a person. With regards to it meaning Tawhid, then it falls under ArRobubiyyah, because the Ruler is Allah. So it should be that the Lord is the Muttasarrif
(Controller of affairs), He is the One who has the judgment (Hukm), so it falls under Tawhid
Ar-Robubiyyah with regards to ruling, ordering, prohibiting, and carrying out, whereas
regards to application and action then the slave is responsible for following the Hukm of
Allah, so then it is from Tawhid Al-'Ibaadah in this sense. And making it into a fourth
category doesn't make sense because it falls into the three categories. And the division
without a reason is a cause of extra words, which are not needed, and it is a simple matter
anyway. If he makes it a separate category then he is being redundant, and there is no harm
it. [From the Questions and answers with Sheikh 'Abdullah Al-Ghunaymaan]s
Sheikh 'Abdur-Rahman Ibn Abdul-Khaliq said, in his refutation of those who deny
Tawhid Al-Asmaa' WA Sifaat:
And these names and terminologies; there is no doubt that they are names and
terminologies, which neither Allah nor His Messenger spoke with their likes. However, the
'Ulama of the Salaf, may Allah be pleased with them, used them. And this was not from the
invented Bid'ah, rather it was from the categorization of knowledge, which simplifies the
understanding. As it is said, 'the science of Tafsir' and 'the principles of Tafsir' and 'the
science of Hadith' and the terminology of 'classification of Hadith' and 'Jurisprudence' and
'the principles of Jurisprudence' and 'the science of Tawhid' and none of these various
categories are found in the Quran nor the Sunnah).
did not teach the Ummah their religion through
And the Messenger
categories like this in the sense that he would give them a lesson in Tafsir and another in
Hadith and a third in Seerah, rather, the legislated knowledge was one component and then
these categories and branches and terminologies were developed to simplify learning these
sciences. And like that, is the issue of our saying 'the Tawhid of Asmaa' wa Sifaat' and 'the
Tawhid of 'Uloohiyyah' and 'the Tawhid of Robubiyyah'. They are merely classifications
within one science and it is the matters of Imaan in Allah and because the Imaan in Allah
contains within it, several classifications.
And due to that, the 'Ulama were in need of these terminologies. So they said 'Tawhid AlAsmaa wa Sifaat' and 'Tawhid Al-'Uloohiyyah' and 'Tawhid Al-Robubiyyah'. And it has also

41

come, that some have said 'Tawhid Al-Haakimiyyah' and this was when - from the Muslims,
came those who differentiated between the matters of the Deen and the matters of this life assuming that the Muslims were free to choose between taking the rulings to the legislation
of Allah or taking it to the legislation of other than His.
So from the Muhadditheen (Hadith scholars), of the Ulama have come and said that Imaan
in Allah necessitates that we believe that there is no judgment except for Him. As He, the
Most High, said: "And verily, for Him was the creation and the command. And He said:
And Allah judges and there is none to reject His judgment. So it was derived from these
verses and others like them and it was called 'a new category' from the categories and it is
Tawhid Al-Haakimiyyah. And there is no doubt that the meaning, which was intended by
those who used this phrase, was correct even if this terminology itself and this phase were
invented. And as we have said earlier, this is not from the invented Bid'ah, rather it is from
the Sharia-based benefits, in order to bring closer the meanings to the mind and to classify
the sciences and to clarify the meaning.
Conclusions

1. The terminology, which was developed from the scholars in order to explain and classify
the different sciences of the Sharia knowledge, is not from the legislated terminology that
) came with. And due to this, it cannot be restricted
Allah and His Messenger (
to particular methods of explanation.
2. The above rule extends to the categorization and classification of Tawhid, as we have seen
that some of the scholars and the Salaf, such as Ibn al-Qayyim and Ibn Abi Al-'Izz and other
than them, used two categories of Tawhid or explained Tawhid interchangeably between
three categories and two for the benefits of explaining and emphasizing its aspects and their
importance.
3. Those who claim that using the term Tawhid Al-Haakimiyyah is an innovation (Bid'ah); it
is upon them to bring the evidence that these terms: Tawhid Al-'Uloohiyyah, Tawhid ArRobubiyyah and Tawhid Asmaa' wa Sifaat were used by the first three generations of
Muslims (i.e. Salaf As-Saalih), otherwise the claim has no basis.
4. Tawhid Al-Haakimiyyah is not a separate independent category of Tawhid with no link to
any other classification, rather it falls beneath the category of Tawhid Al-'Uloohiyyah as
parts of it fall beneath Ar-Robubiyyah and Al-Asmaa' wa Sifaat.
5. Due to historical events, some of the people of knowledge began using the term Tawhid
Al-Haakimiyyah in order to give emphasis to this aspect of Tawhid and demonstrate its
importance and its essential link to the overall Tawhid of Allah.
And Allah, the Most High, knows best. And may the Peace and Blessings of Allah be upon
), and his family and his companions and those
our Messenger Muhammad (
who follow them in truth, until the last day.

42

:
So from what we have discussed above, in the course of this clarification, we understand the
following:

43

The Allies of Allah and the Allies of Shaitn

The Fake Salafis in our time have allied themselves with the Tawagheet rulers, those who
swore allegiance to the USA, UK, UN and NATO, who currently have declared a crusade
and waging war against Islam and Muslims. They claim that they are the saved sect, and are
the true followers of the Manhaj (Methodology) of the Salaf-us-Saleh. However, their false
claims contradicts their actions, they are nothing but the allies of Shaitn.
Sheikh al-Islam Ibn Taymia, explained who the allies of Allah and who the allies of Shaitn
is, in his book, called Awliya Allah Wa Awliya ash-Shaitn: Allah has explained in His
that He has Awliya' among the
Book, and in the Sunnah) of His Prophet
people and that Shaitn also has his Awliya', and He has differentiated between these two
types of Awliya'. Allah says:

Indeed, there is no fear upon the Awliya' of Allah, nor shall they grieve, those who believe
and are ever pious in their actions. To them are glad tidings in this life and in the hereafter.
There is no changing the words of Allah. That, then, is the great success. {Yunus 10:62-64}

Allah is the protector (ally) of those who believe, He takes them out of the darkness into
the light. As for the disbelievers, their allies are the Tght who take them out of the light
and into the darkness. Those are the people of the fire, and they will be in it forever. {alBaqarah 2:257}

O you who believe! Do not take the Jews and Christians as allies. They are allies to one
another. And whoever of you takes them as allies, then verily he is from them. Verily Allah
does not guide the oppressive people. And so, you see those in whose heart is sickness
rushing to (make alliances with) them, saying: "We fear being caught in some unfortunate
turn of events". Perhaps Allah will bring victory, or something from Him, such that they
come to regret that which they hid within themselves. And the believers (will) say: "Are
these the ones who swore their strongest oaths that they were with you?" Their works have
been invalidated, and they have ended up in complete loss. O, you who believe, whosoever
among you turns back from his way (Islam) Allah will surely bring another people whom He
loves and who love Him. (They will be) humble and merciful with the believers, strong and
firm with the disbelievers; they fight in the path of Allah, and do not fear the blame of those
who blame. This is the grace of Allah, and He gives it to whom He wishes, and Allah is
encompassing, knowing of all things. Verily, your (true) ally is Allah, His Prophet, and those
who believe; those who establish the prayer, pay the Zakat, and bow in prayer. Whoever
puts his allegiance with Allah, His Prophet, and those who believe, the party of Allah are
surely the victorious ones. {Al-Maidaa 5:51-56}

44

Thereupon the only true alliance is with Allah, the Truth, that is the best in reward, and
the best in final results. {al-Kahf 18:44}
The allies of the Shaitn have also been mentioned in the Quran:

And so, when you read the Qur'an, seek refuge in Allah from the accursed Shaitn. He has
no power over those who believe and depend on their Lord. His power is only over those
who give their allegiance to him and who (succumb to his urgings and) associate (partners)
with Allah. {an-Nahl 16:98-100}
Those who believe fight in the path of Allah, and those who disbelieve fight in the path of
Tght, so fight the allies of Shaitn, verily, the plot of Shaitn is weak (when confronted
with true faith). {an-Nisa 4:76}

And when we said to the angels: "Bow down to Adam.", they bowed down all except for
Iblis. He was one of the jinn, and he rebelled against the order of his Lord. And so, do you
then take him and his descendants as allies instead of me, though they are your avowed
enemies? What an evil substitute for the oppressors! {Al-Kahf 18:50}
And whoever takes the devil as an ally instead of Allah, has brought about a very clear
loss. {an-Nisa 4:119}

Those to whom the people said: "The people are gathering against you, so fear them," were
only increased (by that) in faith, and they said: "Allah is sufficient for us, and He is the best
of guardians." So, they returned with bounty from Allah and His grace. No harm touched
them. They sought only Allah's pleasure, and Allah's grace is great. That is only Shaitn, he
gives his allies the ability to strike fear into your hearts, so do not fear them, and fear me if
you truly are believers. {al-Imran 3:173-175}

We have made the devils allies of those who do not believe; those who commit outrages
and then say: We found our predecessors on this (tradition) ... Surely, they have taken the
devils as allies instead of Allah, and they think that they are on the guidance. {Al-Araf
7:27-28-30}
And, verily, the devils pass suggestions to their allies, so that they might dispute with
you. {Al-Anaam 6:121}
Therefore, whoever bears enmity towards the allies of Allah, bears enmity towards Allah,
and whoever bears enmity towards Allah is at war with Allah. This is why the Prophet (

45

) said in another version of the hadith about the allies of Allah: The Prophet (
) said: I will declare war against him who shows hostility to a pious worshipper of mine
none are allies (Awliya') of Allah except one who believes in Muhammad and in that with
which he was sent, and follows it openly and in secret. Whoever claims love of Allah and
alliance (Wilayah) with Allah but does not follow the Prophet (
) is not one of
the allies of Allah. No, whoever contradicts the Prophet is one of the enemies of Allah, one of
the allies (Awliya') of the devil (Shaitn).

46

It is al-Kufr-al-Akbar to assist the Kuffar (disbelievers) against the

Muslims
The Fake Salafis in our time deny that the allegiance the Muslim rulers of today have with
the Kuffar (disbelievers) (i.e. America, Britain, NATO, UN) against the Mujahideen is KufrAkbar (That which nullifies ones Imaan and Islam). Also claiming that whosoever calls these
evil betraying rulers Kuffar (disbelievers), then he is from the Khawarij i.e. the dogs of
Hellfire.
Allah informs us what to do, with these evil apostate rulers and their Awliya (allies):

They wish that you reject Faith, as they have rejected (Faith), and thus that you all become
equal (like one another). So take not Awliya' (allies, protectors or friends) from them, till
they emigrate in the Way of Allh (to Muhammad SAW). But if they turn back (from Islam),
take (hold) of them and kill them wherever you find them, and take neither Awliya'
(protectors or friends) nor helpers from them. {An-Nisa 4:89}
I will below mention a few categories which include Kufr-Akbar, and also what the real Salaf
said about those who assist the Kuffar (disbelievers) against the Muslims.
A: Kufr-at-Takdhib. This implies disbelieving the divine truth or denying any of the pillars of
Imaan.
B: Kufr-al-Ibaa wa-Takabbur maat-Tasdiq. This implies rejection and arrogance to submit to
Allahs Commandments after convictions of their truth.
C: Kufr-ash-Shak wa-Dhann. This implies doubting or lacking of conviction in any of the
pillars of Imaan.
D: Kufr-al-Iraad. This implies when turning away from the truth knowingly, or deviating
from the obvious signs which Allah has revealed.
E: Kufr-an-Nifaq. This implies hypocritical disbelief.
U

Sheikh al-Islam Ibn Abdul-Wahhab, said in his book ad-Durrar as-Sanniyah vol.10 p.38;
Verily, the scholars have declared that, pleasure with Kufr is Kufr (in itself), and Muwalat
(allegiance) of the Kuffar (disbelievers), is Kufr.
Sheikh al-Islam Muhammad Ibn Abdul-Wahhab wrote a treasure, regarding ten major
topics, by which a persons Islam and Imaan is nullified if believed or acted upon.
In the treasure Nawaqid al-Islam, Sheikh al-Islam Ibn Abdul-Wahhab said;
The eighth one: Trying to give the Kuffar (disbelievers) victory and assisting them against
the Muslims:
U

The eighth kind of Kufr-Akbar (apostasy) is aiding the Kuffar (disbelievers) against the
Muslims, and giving the Kuffar (disbelievers) assistance against Muslims. This means to help
the Kuffar (disbelievers) in killing or hurting the Muslims. Similarly, whoever loves the
disbelievers has disbelieved. This is the meaning of making them allies:
Allah says:

47

And whoever of you takes them as allies, then verily he is from them. {Al-Maidaa 5:51}
Therefore whosoever takes the Kuffar (disbelievers) as allies by helping them and assisting
them or by loving them, then he has disbelieved. This is because he has loved the disbelief
and the Kuffar (disbelievers). If he loves them, then it means that he does not hate Kufr, and
whoever does not hate Kufr, is himself a Kafir (disbeliever).
The verse from its beginning is:

O you who believe! Do not take the Jews and Christians as allies. They are allies to one
another. And whoever of you takes them as allies, then verily he is from them. Verily Allah
does not guide the oppressive people. {Al-Maidaa 5:51} 3
P2F

Do not take the Jews and Christians as allies, means that you do
not takes them as allies, by helping them become victorious (against Muslims), by loving nor
by assisting them.
And whoever of you takes them as allies, is referring to the
Then he is from them, meaning he becomes a Murtad one of the Jews and
Muslims,
Christians. And this is a clear proof for his Ridda (apostasy). Then Allah says,
Verily Allah does not guide the oppressive people, calling them oppressors. 4
U

P3F

3 Imaam Ibn Jareer at-Tabari said in the interpretation of the same verse, So whoever befriends them, allies with them, and
supports them against the believers, then he is one of the followers of their religion and way. This is because no one
befriends/allies anyone else unless he is pleased with their religion. So if he is pleased with them and their religion then he has
enmity to what opposes it and hates it. So his ruling is that he is one of them. [Tafsir at-Tabari vol. 6 p.277]

.At-Tabari also said in his Tafsir: As for aiding the Kuffar (disbelievers) against the Muslims, what is meant by that is to be
helpers and supporters and aides to the Kuffar (disbelievers) against the Muslims, attaching themselves to the Kuffar
(disbelievers), protecting them with their wealth, their weapons, and their statements; and this is Kufr that nullifies al-Imaan.
[Tafsir at-Tabari vol. 3 p. 140]
At-Tabari also said in his Tafsir:
Let not the believers take the disbelievers as Awliya (supporters, helpers, etc.) instead of the believers, and whoever does that
will never be helped by Allh in any way, except if you indeed fear a danger from them. And Allh warns you against Himself
(His Punishment), and to Allh is the final return. {al-Imran 3:28}
The meaning of this is; O Believers, do not take the Kuffar (disbelievers) as allies and helpers, allying with them in their Deen,
by becoming helpers and supporters of the Deen of the Kuffar (disbelievers) or by divulging their (Muslims) weak points at the
expense of the Muslims, for whoever does that, then he is nothing with Allah, and, that this individual is free from Allah, and
Allah is free from him, therefore, this person has apostatized from his Deen (Al-Islam) into Kufr. Allah says:
Except if you indeed fear a danger from them. Unless you are under their control or literary you fear for yourselves from
them, so you manifest allegiance in their presence, by your tongues, while concealing your enmity from them. And do not
participate with them, in what they are upon of Kufr, and do not assist them against a Muslim by action.[ Tafsir at-Tabari vol.3
p.228]
4

Nawaqid al-Islam, Sheikh al-Islam Ibn Abdul-Wahhab.

Sheikh Abdullah Ibn Abdul-Latif al-ash-Sheik said: At-Tawalli (alliance, assistance etc. towards the Kuffar (disbelievers)) is
Kufr, that takes one out of the Millah (i.e. Islam), and it is like defending them and helping them with ones wealth, body, and
views. [ad-Durar vol. 7 p.201]
Sheikh AbdulAziz Ibn Muhammad al-Abdul-Latif said: The important thing is that aiding the Kuffar (disbelievers),
helping them and protecting them nullifies al-Imaan, regardless of whether it is called at-Tawalli (help, protection) or alMuwalah (mutual allegiance). [Nawaqid-al-Imaan (The Nullifiers of al-Imaan) p. 382]
Sheikh al-Islam Ibn Taymia said; there is no group that apostates from Islam, except that Allah brings forth a people that He
loves, and that (group) wages Jihad for His Sake, and they are the at-Taifa al-Mansurah until the Last Hour. What clarifies this,

48

Allah says:

O you who believe! Take not for Awliya' (protectors or helpers or friends) disbelievers
instead of believers. Do you wish to offer Allh a manifest proof against yourselves? Verily,
the hypocrites will be in the lowest depths (grade) of the Fire; no helper will you find for
them. {An-Nisa 4:144-145}
O you who believe! Do not take my enemy and your enemy as allies (Awliya') toward
whom you (secretly) cast your love. 5 {Al-Mumtahanah 60:1}
P4F

Question, do George W. Bush and his Awliya in Europe believe in Muhammad? Of course
not. Woe to you O Fake Salafis. What excuses do you use now, after having seen the
evidence? You have said with your tongue and manifested with your actions, that yourself
and others should co-operate with the Kuffar (disbelievers) against the Mujahideen
wherever they be. The excuses of ignorance cannot be implemented upon you. Indeed the
Munafiqun are the worst of creation, worse than the Jews and Christians. As they
(Munafiqun) are the enemies within, infiltrating and spying on behalf of the Kuffar
(disbelievers) governments and tawagheet.

O you who believe, avoid much suspicions, indeed some suspicions are sins. And spy not,
neither backbite one another. Would one of you like to eat the flesh of his dead brother? You
would hate it (so hate backbiting). And fear Allh. Verily, Allh is the One Who accepts
repentance, Most Merciful. {al-Hujurt 49:12}
U

is that He mentioned this in the matter of prohibiting Muwalat (alliance) towards the Kuffar (disbelievers), for He The Most
High says:

O you who believe! Do not take the Jews and Christians as allies. They are allies to one another. And whoever of you takes
them as allies, then verily he is from them. Verily Allah does not guide the oppressive people. And you see those in whose
hearts there is a disease (of hypocrisy), they hurry to their friendship, saying: "We fear lest some misfortune of a disaster may
befall us." Perhaps Allh may bring a victory or a decision according to His Will. Then they will become regretful for what
they have been keeping as a secret in themselves. {al-Maidaa 5:51-52} Until His Statement:

O you who believe! Whoever from among you turns back from his religion (Islam), Allh will bring a people whom He will
love and they will love Him. {al-Maidaa 5:54}
Therefore, those who are addressed with this prohibition against Muwalat (allegiance) towards the Jews and Christians are
those who are also addressed with the Ayah about apostasy. What is well known is that this includes every generation of the
Ummah. And when He forbade Muwalat (allegiance) towards the Kuffar (disbelievers), and clarified that whoever turns to
them, from those addressed with this Ayah, then he is from them. He (Allah also) clarified, that whoever turned to them and
apostates from the Deen of Islam, then he will not harm Islam one bit. On the contrary, Allah will bring forth a people that He
loves and who loves Him. They shall ally themselves with the believers, as opposed to the Kuffar (disbelievers), and they shall
wage Jihad in the path of Allah, not fearing the blame of the blamers, as He said in the beginning:
But if these disbelieve therein, then, indeed We have entrusted it to a people who are not disbelievers therein. {al-Anaam 6:89}
So these, who did not enter into Islam, and those who exited from it after being in it, they will not harm Islam one bit. Nay,
Allah will establish those who believe with what His Messenger brought, and He will give victory to His Deen, until the
establishment of the Hour. [Majmoo-al-Fatawa vol.18 p.300]

49

An infidel spy came to the Prophet

while he was on a journey. The spy sat with the
companions of the Prophet and started talking and then went away. The Prophet
said
(to his companions); Chase and kill him.' So, I (the narrator) killed him." The Prophet
then gave him the belongings of the killed spy (in addition to his share of the war booty). [Sahih
al-Sahih Bukhari]
U

Allah Says:
Give to the hypocrites the tidings, that there is for them a painful torment. Those who take
disbelievers for Awliya' (protectors or helpers or friends) instead of believers, do they seek
honour, power and glory with them? Verily, then to Allh belongs all honour, power and
glory. {An-Nisa 4:138-139}
And those who disbelieve are allies to one another. {Al-Anfal 8:73}
I will now provide further evidences to destroy the false preaching of the Fake Salafis. The
scholars whom the Fake Salafis cannot refute. They include the great Imaams of Fiqh.

50

Hanafi Scholars:
Ahmed Ibn Ali ar-Razi, Abu Bakr al-Jassas (d.370 H.), said in Ahkm al-Quran:
The words of The Most High:
O you who believe! Take not for Awliya' (supporters and helpers) your fathers and your
brothers if they prefer disbelief to Belief. And whoever of you does so, then he is one of the
Dhlimn. {At-Tawbah 9:23}
In it (the ayah) is a prohibition for the believers to take the Kuffar (disbelievers) as allies, to
assist them, seek their help and to entrust their affairs with them. It also contain an obligation
to disassociate and to have opposition towards them, as well as to leave off glorifying and
honouring them, whether that be between the fathers and brothers in that (matter), so that
perchance they distinguished themselves from the Munafiqun.
That is because, the Munafiqun used to ally themselves with the Kuffar (disbelievers) and
make apparent their glorification and honour of them when they met them. They used to
make open to them their allegiance. Allah The Most High, made clear His sign by
commanding the believer within this ayah, to be distinguished from the Munafiq. He has
informed that whoever does not do that, then he oppresses his own self, and is deserving of
punishment from his Lord. [Ahkm al-Quran vol. 3 p. 130]
Abdullah Ibn Ahmed, Abdul-Barakat an-Nafasi (d. 710 H), said in his Tafsir:
And He revealed a prohibition against Muwalat (allegiance) towards the enemies of the
Deen:

O you who believe! Take not the Jews and the Christians as Awliya' (friends, protectors,
helpers, etc.), they are but Awliya' to one another. And if any amongst you takes them as
Awliya', then surely he is one of them. Verily, Allh guides not those people who are the
Dhlimn (polytheists and wrongdoers and unjust). {al-Maidaa 5:51}
Meaning, do not take them as allies, giving them assistance and seeking their assistance or
mingle and socialize with them, like the socializing with the believers. Then He explained
they are but Awliya' to one another. and
the prohibition with His Words:
all of them are enemies of the believers. And in this is a proof, that Kufr is one Millah.
And if any amongst you takes them as Awliya', then surely he is one of
them. meaning, from them in general and from their general body, and his ruling is their
ruling. This is a severe warning from Allah and a firm emphasis upon the obligation of
avoiding the opponent in the Deen.
Allh guides not those people who are the Dhlimn (polytheists and
wrongdoers and unjust). Allah does not show guidance to those who oppress their own
selves, by Muwalat towards the disbelievers. [Tafsir an-Nafasi vol. 1 p. 287]
Al-Qadi, Muhammad Ibn Ahmed, Abdis-Saud al-Amadi (d. 951 H), said in his Tafsir: And
His Words, The Most High:

51

And if any amongst you takes them as Awliya', then surely he is from them.
There is a ruling that is derived from it, meaning His statement:
They are but Awliya' to one another.
For restricting the Muwalat to those among themselves implies necessarily that those who
ally with them are from them. Surely being united in the Deen that he is upon, is what the
issue of Muwalat revolves around, wherein those that ally with them, will not be from the
believers and that implies that whosoever allies with them, then he is from them. In this ayah
there is a strong warning to the believers against making Muwalat towards them openly,
even if it was not Muwalat in reality. The Words of The Most High:
Allh guides not those people who are the Dhlimn (polytheists and wrongdoers and
unjust).
This is an explanation for the fact that those who ally with them are from them. Meaning; He
does not guide them to Imaan. [Tafsir Abdis-Saud vol. 3 p. 48]
Maliki Scholars:
Abu Abdillah al-Qurtubi said in his Tafsir:
The Words of The Most High:
And if any amongst you takes them as Awliya', then surely he is one of them.
Meaning; aiding them against the Muslims.
Here The Most High, made clear that this persons ruling is the same, and (He) forbids the
Muslims from inheriting from the apostate. The one who allied with them (Kuffar
(disbelievers)) was Abdullah Ibn Ubay, then this ruling remained until the Day of Judgments
in serving Muwalat. [Tafsir al-Qurtubi vol. 6 p.217]
In the book of Judgments, in the Nawazil (refers the events that occur in a place that have no
precedent, yet are in need of a legal ruling to establish either its permissibility or prohibition)
of the Imaam al-Barlazi, it is mentioned that the Amir of the Muslims, Yusuf Ibn Tashfin alLamtuni, sought a legal Fatwa (ruling) from the Maliki scholars of his time, regarding Ibn
Abbad al-Andalusi (the ruler of Seville), who sought assistance by writing to the Ifranj
(Christian Europeans), requesting that they assist him against the Muslims. Most of them
(the Maliki scholars), declared his apostasy and Kufr. This event happened in year 480 H, as
noted in al-Istiqsa Li-Akhbar Duwal-Maqrib al-Aqsa vol. 2 p. 75.
The like of this case repeated in year 984 H, when Muhammad Ibn Abdillah as-Sadi, the ruler
of Marrakech sought assistance from the king of Portugal, against his own uncle, who was
Abu Marwan al-Mutazim Billah. The Maliki scholars, declared his apostasy and Kufr, as is
also mentioned in al-Istiqsa vol.2 p.70.

52

Abu Abdillah, Ahmed Ibn Muhammad, known as Sheikh Ulaysh who died 1299 H, was
asked about living in the middle of the Kuffar (disbelievers), if they conquer the lands of the
Muslims, and abandoning the Hijrah. He replied;
Indeed this polytheistic Muwalat, was no where to be found in the period of Islams glory
and honor. It did not occur, except passing of hundreds of years, and after the passing of the
Mujtahidun Imaams of Islam, and it is for this reason, that none of them investigated its Fiqh
rulings. This Christian Muwalat, did not happen except around year 500 H and afterwards,
in the time in which the accursed Christians, may Allah destroy them, conquered the
Saqliyah peninsula (Spain), and some of the areas of al-Andalus. Some of the Fuqaha (jurists)
were asked about it, so they sought to understand the issue through the means of the Fiqh
rulings, that are related to the one who does that. So they responded by saying, that their
rulings are like that, of the one who embraces Islam and does not make Hijrah (migrate), I
(sheikh Ulaysh) say; meaning by that, in Kufr. So they placed those whom the question was
asked about, and those who were not asked about (the Christians) with respect to their
ruling, they (i.e. the scholars) declared both equal with respect to the Fiqh rulings, that are
related to their wealth and children. And they did not see any difference between the two
groups. That is because, Muwalat (alliance) of the enemies, dwelling with them, going out
with them, dressing like them, not being different from them, leaving the compulsory Hijrah
(in all of this), there are these rulings that are unspoken, but included and implied in the
question all at once, so they (i.e. the scholars) may Allah be pleased with them, attached the
unspoken rulings upon those whom the question was asked about, and the rulings that are
agreed upon in it (this matter).
The (Faqhee) jurist of al-Maghrib (Morocco), Abul-Hassan, Ali Ibn AbdisSalaam at-Tasuli
died 1311H, was asked about some of the Algerian tribes, who withheld themselves from
Jihad, and used to inform the French about the affairs of the Muslims, perhaps even fighting
the people of Islam with the Christian French, by which he replied:
What the above mentioned people are described with obligates fighting them, just like the
Kuffar (disbelievers) that they ally themselves with. Whoever allies with the Kuffar
(disbelievers), then he is from them. The Most High says:

O you who believe! Take not for Awliya' (supporters and helpers) your fathers and your
brothers if they prefer disbelief to Belief. And whoever of you does so, then he is one of the
Dhlimn. {at-Tawbah 9:23}
If however, they did not incline towards the Kuffar (disbelievers) by sticking with them,
informing them about the affairs of the Muslims, and they did not make that manifest, and
there is to be only found in them the withholding from marching out (for Jihad), then they
are to be fought, in the manner, that the people of rebellion are fought. [Ajwibah at-Tasuli ala
Masail al-Amir AbdilQadir al-Jazairi p.210]
Shafiee Scholars:
Abdullah Ibn Umar, Abu Saeed al-Baydawi died 685H, said in his Tafsir:

53

And if any amongst you takes them as Awliya', then surely he is one of them. {al-Maidaa
5:51}
Meaning; whoever from you allies with them, then indeed he is from their general body.
) said, their
This is a strong emphasis on the obligation to avoid them as he (
two fires should not be seen.(i.e. the Muslims cannot see the camp fire of the Kuffar
(disbelievers) nor can the Kuffar (disbelievers) see the camp fire of the Muslims and Allah
knows best.) Because the one who allies with them is from the Munafiqun.
Verily, Allh guides not those people who are the Dhlimn (polytheists and wrongdoers
and unjust). {al-Maidaa 5:51}
Meaning; those who oppress their own selves by this Muwalat (alliance) or (oppressing) the
believers by (this kind of) Muwalat (allegiance) towards their enemies. [Tafsir al-Baydawi
vol.2 p.334]
Al-Hafidh, Imaam Ibn Kathir died 774H, said in his Tafsir:
He, The Blessed and Most High, forbade His servants from allying with the Kuffar
(disbelievers), and taking them as protecting friends, going to them with love besides the
believers. Then He threatened against that by saying:
So whoever does that, then he is nothing with Allah. {al-Imran 3:28}
Meaning; whoever commits the prohibition of Allah in this matter, then he as declared
himself free from Allah. [Tafsir Ibn Kathir vol.1 p.358]
Al-Hafidh, Imaam Ibn Hajr died 852H, said in al-Fath, in the explanation of the Hadith of Ibn
Umar, which is Marfu: If Allah descends a punishment upon a people, that punishment will strike
whoever was amongst them, then they will be resurrected upon their actions. [Sahih al-Sahih
Bukhari]
He (Ibn Hajr) said, from what is derived and benefited from this, is the permissibility of
fleeing from the Kuffar (disbelievers) and oppressors. This is because dwelling among them,
is a form of throwing ones self into destruction. This is, if he does not assist them or become
pleased with their actions, for if he assisted or was pleased, then he is from them. [Fath-alBari vol.13 p61]
Sheikh Abdullah Ibn Abdil-Bari al-Ahdal al-Yamani died 1271H, was asked:
Question; There are groups of people in the lands of Islam, from the Muslims who claim to
be the Shepards of the Christians, and they are pleased with that and take much delight in it.
What do you have to say concerning their Imaan, and the (statement) that they take for
themselves banners, (and these) are like the flags of the Christians, as a sign for them that
they are from their Shepards?
Answer; if the people mentioned are ignorant whilst having belief in the high status of the
Deen of Islam, and its superiority over all of the other religions, and that its regulations are

54

the most just rulings, while at the same time not having any glorification of Kufr or its lords
in their hearts, then they remain upon the regulations of Islam, however, they are corrupt
(fussaq), committing an extremely heinous sin for which they must be punished, censured
and reprimanded for. If, on the other hand, they were knowledgeable of the rules of Islam,
while at the same time, that which has been mentioned previously came fourth from them,
then their repentance is to be sought, if they take that back and repent to Allah, The Most
High, (that is good) otherwise they are deviants, and if they believed in glorifying Kufr and
its lords, they have fallen into apostasy, and the laws concerning the apostates are applied
upon them.
The apparent meaning of the Ayah and Hadith (in this issue) is complete absence of Imaan in
the people mentioned. The Most High says:
Allah is the ally of those who believe, He takes them out from darkness to light. And those
who disbelieve, their allies are Tght. {Al-Baqarah 2:257}
So the Ayah dictates that people are of two groups:
A). Those who believe whose ally is Allah, The Most High, meaning none other than Him,
hence they have no protecting friend besides Allah and His Messenger: Allah is our Mawla
(ally), and there is no other Mawla for you.
B). Those who disbelieve whose ally is the Tght, so there is no middle course. Whoever
takes the Tght as an ally besides Allah, then he has lost a clear loss and committed a
heinous act. There is none except he who is either an ally of Allah or an ally of the Tght,
and there is no sharing from any angle at all, just as the Ayah dictates. The Most High says:
But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in
all disputes between them, and find in themselves no resistance against your decisions, and
accept (them) with full submission. {An-Nisa 4:65}
Allah has judged, that we should not ally ourselves with the Kuffar (disbelievers) ever. So
whoever goes against what has been ruled (in the matter), then how can he have Imaan
while Allah negates his Imaan, and insist the negation in the most meaningful manner, as
well as taking an oath upon that, so consider? as-Sayf al-Battar ala man Yuwali al-Kuffar
(disbelievers) wa Yattikhidbun min Dunillahi wa Rasulihi wal-Muminun Ansar.
Hanbali Scholars:
Sheikh al-Islam Ibn Taymia spoke freely about this matter. Some of his statements were
mentioned in the section of evidences from the Quran. In his own time, he was tried by the
Tartars and those who helped them, from those who ascribed themselves to Islam, and in
this matter he has numerous writings and legal verdicts, that are to be found in al-Fatawa
vol. 28. From what he has said regarding this, is the pervious mentioned pages and the
following:
Anyone who joins up with them (the Tartars), from the commanders of the armies and
other than the commanders, then his rulings is their ruling. There is found in them (i.e. the

55

commanders) of apostasy from the legislations of Islam, in proportion to what they (the
Tartars) have apostated from. If the Salaf called those who withheld (the paying of) Zakat
apostates, even though they would fast and pray, and they did not fight against the Jamaah
of the Muslims, (so) what about the one who ended up (joined) with the enemies of Allah
and His Messenger, fighting against the Muslims? [Majmoo-al-Fatawa vol.28 p.530]
He also said:
And He, The Most High, said in condemnation of the People of the Book:

You see many of them taking the disbelievers as their Awliya' (protectors and helpers). Evil
indeed is that which their own selves have sent forward before them, for that (reason)
Allahs Wrath fell upon them and in torment they will abide. And had they believed in
Allh, and in the Prophet (Muhammad) and in what has been revealed to him, never would
they have taken them (the disbelievers) as Awliya' (protectors and helpers), but many of
them are the Fsiqn (rebellious, disobedient to Allh). {al-Maidaa 5:80-81}
So He The Glorified and Most High, made it clear that Imaan in Allah, the Prophet
and what He has sent down to him, necessitates not taking them as protecting friends, so
the establishment of their Wilayah (alliance), obligates an absence of Imaan, because the
absence of that which is necessitated dictates the absence of that which necessitates. [Iqtidal
as-Siratil-Mustaqeem vol.1 p.221]
Imaam Ibn al-Qayyim said in Ahkam Ahl-Dhimmah, quoting from the book of al-Amir Billah
al-Abbasi:
And He (Allah) severed the Muwalat (allegiance) between the Jews, Christians and the
believers, and He informed that whoever allied with them, then he is from them, in His clear
Hukm (ruling). The Most High said, and He, The Glorified is The Most truthful Speaker:

O you who believe! Take not the Jews and the Christians as Awliya' (friends, protectors,
helpers, etc.), they are but Awliya' to one another. And if any amongst you takes them as
Awliya', then surely he is one of them. Verily, Allh guides not those people who are the
Dhlimn (polytheists and wrongdoers and unjust). {Al-Maidaa 5:51}
And He informed about the condition of the one who allies with them, with what is in his
heart of which is sickness that leads to the corruption of the intellect and Deen. He says:

And you see those in whose hearts there is a disease (of hypocrisy), they hurry to their
friendship, saying: We fear lest some misfortune of a disaster may befall us. Perhaps Allh
may bring a victory or a decision according to His Will. Then they will become regretful for
what they have been keeping as a secret in themselves. {al-Maidaa 5:52} [Ahkam AhlDhimmah vol.1 p. 233-234]
He (Ibn al-Qayyim) also said in Ahkam Ahl-Dhimmah:

56

And the Most High has ruled, that whoever allies with them, then he is from them, and
Imaan is not completed except by al-Bara from them, and Wilayah negates al-Bara. Therefore,
al-Bara and Wilayah never coincide. Wilayah is giving honour; therefore it cannot coincide
with the disgrace of Kufr. Wilayah is a connection, therefore it does not coincide with
opposition to the disbeliever. [Ahkam Ahl-Dhimmah vol.1 p.242]
He also said; Verily He, The Glorified, has already ruled, and nothing is better than His
Ruling, that whoever allies with the Jews and Christians, then he is from them.
And if any amongst you takes them as Awliya', then surely he is one of them.
{Surah al-Maidaa 5:51} [Ahkam Ahl-Dhimmah vol.1 p.195]
Sheikh al-Islam Muhammad Ibn Abdul-Wahhab, said: Know that the evidences for Takfir
of the righteous Muslim if he associated partners with Allah or ended up with (joined) with
the Mushrikeen against the Muwahidun, even if he did not commit Shirk, are too numerous
to enumerate from the Speech of Allah, the speech of His Messenger
, and the
speech of the people of knowledge Ijma. [ad-Durrar as-Sanniyah vol.10 p.8]
Dhahiree Scholars:
Imaam Ibn Hazm said in his book al-Muballa:
Allah has informed us about those people who eagerly rush to satisfy the disbelievers,
because they fear that some calamity might befall them. Then Allah, The Most High, informs
us about the believers who ask concerning these disbelievers:
Are these them men, who swore their strongest oath by Allah that they were with you?
{al-Maidaa 5:53}
They mean by those who rush to satisfy the disbelievers. The Most High says:
All that they do, will be in vain, and they will fall into (nothing but) ruin. {al-Maidaa 5:53}
This cannot be anything other than a report of people, who manifested inclination towards
the Kuffar (disbelievers), so they were from them, as Kuffar (disbelievers) whose deeds were
laid to waste. [Al-Muballa vol.11 p.204]
Imaam Ibn Hazm, also said:
Abu Muhammad (Ibn Hazms own nick name) said (i.e. himself): By this, what is correct,
is that whoever voluntary joins up with Dar-al-Kufr and Harb out of his own choice, waging
war against those that he encounters from the Muslims, then by such an action, he is an
apostate. All the rulings of apostasy must be applied upon him, such as the obligation to kill
him, if one has ability to do so and his wealth being free for the taking and his marriage
being annulled and so forth. The reason being is that the Messenger of Allah (
), did not ever declare from a Muslim
Imaam Ibn Hazm, continues and said; If he was there waging war against the Muslims, and

57

assisting the Kuffar (disbelievers) with a service or writing, then he is a Kafir (disbeliever),
even if he lives there for worldly reasons, for he is like a Dhimmi for them, even though, he is
capable of joining up with the main body of the Muslims and their lands. He is not far from
Kufr and we see no excuse for him, and we ask all for protection. [al-Muballa vol.12 p.126]
Imaam Ibn Hazm, also said: What is correct, is that His (Allahs) Statement:
And if any amongst you takes them as Awliya', then surely he is one of them.
{al-Maidaa 5:51}
Is only upon its apparent (meaning), in that he is a disbeliever, from the generality of
disbelievers, and not two Muslims disagree about that. [al-Muballa vol.11 p.138]
Other Scholars:
Imaam Muhammad Ibn Ali ash-Shawkani died 1255H, said in his book Fath al-Qadir,
Allah, The Most High, says:

O you who believe! Take not the Jews and the Christians as Awliya' (friends, protectors,
helpers, etc.), they are but Awliya' to one another. And if any amongst you takes them as
Awliya', then surely he is one of them. Verily, Allh guides not those people who are the
Dhlimn (polytheists and wrongdoers and unjust). {al-Maidaa 5:51}
What is intended by the prohibition of taking them as allies, is for them to be interacted with,
in the manner of the allies, such as friendship, living together and mutual assistance. His
Statement:
They are but Awliya' to one another. {al-Maidaa 5:51}
Is the cause for the prohibition and is means; some of the Jews are allies to the other group
of Jews besides them, and some of the Christians are allies to the other group of Christians
besides them. For the purpose of making it clear cut, that they are at the peak of contention
and enmity (between themselves).
Allah says:
The Jews said that the Christians follow nothing (i.e. are not on the right religion); and the
Christians said that the Jews follow nothing (i.e. are not on the right religion). {al-Baqarah
2:113}
It has been stated: what is intended is that both of the two groups ally themselves with the
), and in
other, assisting and aiding each other in enmity towards the Prophet (
enmity towards what he came with, even if between themselves they are opposed and
against each other. The point of the prohibition in this sentence, implies that this type of
Muwalat is the way of these Kuffar (disbelievers), and not your way, therefore, do not do
what is from their actions literally, being like them. It is for this reason, that He ended this
serious sentence with what is considered to be the end result of it, He says:

58

And if any amongst you takes them as Awliya', then surely he is one of them. {al-Maidaa
5:51}
Meaning; then verily he is from their general body and their ranks. This is a severe threat
indeed. That is because the disobedience that brings about Kufr, is that which has reached a
level in which there is not found a level beyond it.
And His Words:
Verily, Allh guides not those people who are the Dhlimn (polytheists and wrongdoers
and unjust).
It is a cause for the sentence which is before it, meaning; their falling into Kufr, is the cause
for Him The Most Glorified, not guiding the one who wrongs his own self, with that which
brings about Kufr, such as the one who allies with the Kuffar (disbelievers). [Fath al-Qadir
vol.2 p.50]
Imaam ash-Shawkani also said about Allahs Statement:

Let not the believers take the disbelievers as Awliya (supporters, helpers, etc.) instead of
the believers, and whoever does that will never be helped by Allh in any way, except if you
indeed fear a danger from them. And Allh warns you against Himself (His Punishment),
and to Allh is the final return. {Al-Imran 3:28}
His Words:
Let not the believers take the disbelievers as Awliya (supporters, helpers, etc.)
In this there is a prohibition of Muwalat for the believers towards the Kuffar (disbelievers),
for one reason or another. Like the Words of The Most High:
O you who believe! Take not as (your) Bitnah (advisors, consultants, protectors, helpers,
friends, etc.) those outside your religion (pagans, Jews, Christians, and hypocrites). {AlImran 3:118}
And His Words:
And if any amongst you takes them as Awliya', then surely he is one of them. {Al-Maidaa
5:51}
And His Words:
You will not find any people who believe in Allh and the Last Day, making friendship
with those who oppose Allh and His Messenger. {Al-Mujadilah 58:22}

59

And His Words:

Take not the Jews and the Christians as Awliya' (friends, protectors, helpers, etc.). {AlMaidaa 5:51}
And His Words:
O you who believe! Do not take my enemy and your enemy as allies (Awliya'). {AlMumtahanah 60:1}
And His Words:
Instead of the believers. {al-Imran 3:28}
Is in the position of Haal, meaning; going past the believers towards the Kuffar (disbelievers),
either independently (Kuffar (disbelievers) alone) or in conjunction (with the believers).
What is being indicated in His Statement:
And whoever does that. {al-Imran 3:28}
The unity that is indicated in His Statement:
Let not the believers take the disbelievers as Awliya (supporters, helpers, etc.) {al-Imran
3:28}
And
Will never be helped by Allah in any way. {al-Imran 3:28}
The meaning of His words is: In ones Wilayah in anything, rather, he is thrown off from it
all together. [Fath al-Qadir vol.1 p.331]
Imaam Saud Ibn Abdil-Aziz Ibn Muhammad Ibn Saud died 1226H, wrote in a letter:
and the one who claims that he has done none of that, meaning Shirk and evil sins, then
as we mentioned before, he has not censured and separated from its people, on the contrary,
he is well established in assisting them with his wealth and tongue. Therefore, even though
he did not do that, he and they are the same, as The Most High says:

And it has already been revealed to you in the Book (this Quran) that when you hear the
Verses of Allh being denied and mocked at, then sit not with them, until they engage in a
talk other than that; (but if you stayed with them) certainly in that case you would be like
them. {an-Nisa 4:140}
And The Most High says:

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You will not find any people who believe in Allh and the Last Day, making friendship
with those who oppose Allh and His Messenger, even though they were their fathers, or
their sons, or their brothers, or their kindred (people). For such He has written Faith in their
hearts, and strengthened them with Rh (proofs, light and true guidance) from Himself. {AlMujadilah 58:22}
And The Most High says:
And incline not toward those who do wrong, lest the Fire should touch you, and you have
no protectors other than Allh, nor you would then be helped. {Al-Hud 11:113}
Sheikh Suleiman Ibn Abdillah, Ibn ash-Sheikh Muhammad Ibn Abdul-Wahhab (the
grandson of Sheikh al-Islam M. Ibn Abdul-Wahhab), said in the first part of his book, adDalail:
Know, may Allah have mercy upon you, that if a person manifest agreement with the
Mushrikeen in their Deen out of fear and Mudarah 6 and softening towards them, in order to
repel their evil, then he is a Kafir (disbeliever) like them. That is even if he hates their Deen and
dislikes them, and loves Islam and the Muslims. This is the case, if nothing else but that
occurs from him, so how about if he was in the abode of their power, called upon them (for
assistance), entered into their obedience, manifested agreement with their false Deen, helped
them with it, with aid and wealth, allied with them, severed the Muwalat between himself
and the Muslims, and ended up with the joining the soldiers of the shrines and Shirk and its
people, all of this occurring after he was previously from the soldiers of sincerity and Tawhid
and its people. A Muslim has no doubt, that this one is a Kafir (disbeliever), from the severest
of people in enmity to Allah and His Messenger (saw). No one is exempted from that, except
the forced one, and he is the one whom the Mushrikeen, overcome and they say to him;
commit Kufr, or Do this or we will do you harm and kill you. Or they take him and
torture him, until he agrees to them (in their demand), so in that case, it is allowed for him to
show agreement with the tongue, whilst having contentment in the heart with Imaan. The
scholars have unanimously agreed, that whoever speaks with Kufr out of fun, then he has
disbelieved, so how about the one who manifests Kufr out of fear and being desirous of the
world? I shall mention some evidence for this, with the help and assistance of Allah. [adDurrar as-Sanniyah vol.8 p.121] and he mentioned 21 proofs.
P5F

Sheikh Suleiman, also said:

So He, The Glorified, forbade the believers from taking the Jews and Christians as allies,
and He informed that whoever allies with them from the believers, then he is from them.
This is like the ruling of the one, who allied with the Kuffar (disbelievers) from Majus and
idol worshipers, he is from them. [ad-Durrar as-Sanniyah vol.8 p.128]
Sheikh Suleiman also said:
The Words of The Most High:
6 Mudhahrah, comes from the root word, that means to repel. Islamically, Mudhaharah, means deal with softness and leniency
for the benefit of the worldly life or Deen. The intended meaning of Mudhaharah in this matter of Sheikh Suleiman, is
manifesting agreement with the Kuffar (disbelievers), for the sake of being soft with them, and attempting to avoid any
statement or action, that might be perceived as censure and hatred.

61

O you who believe! Take not My enemies and your enemies (i.e. disbelievers and
polytheists, etc.) as friends, showing affection towards them, while they have disbelieved in
what has come to you of the truth, and have driven out the Messenger and yourselves (from
your homeland) because you believe in Allh your Lord! If you have come forth to strive in
My Cause and to seek My Good Pleasure, (then take not these disbelievers and polytheists,
etc., as your friends). You show friendship to them in secret, while I am All-Aware of what
you conceal and what you reveal. And whosoever of you (Muslims) does that, then indeed he
has gone (far) astray, (away) from the Straight Path. {al-Mumtahanah 60:1}
Meaning; He has missed the straight path. So The Most High informed, that whoever allied
with the enemies of Allah, even if they were close relatives and friends, then they have
indeed gone off the straight path, meaning; he has missed the straight path and departed
from it, into misguidance. So where is this one, from the one who claims to be upon the
straight path, having not left it, indeed this is a denial of Allah, and whoever doesnt believes
Allah, then he is a Kafir (disbeliever) (and it is) istihlal (making Halal), of what Allah has
made forbidden from allegiance with the Kuffar (disbelievers), and whoever makes istihlal of
what is forbidden, then he is a Kafir (disbeliever). [ad-Durrar as-Sanniyah vol.8 p.141]
Sheikh Muhammad Ibn Ahmed al-Hafidh, said when he specified the greatest affairs, which
are from the greatest sins and most evil of offences:
And from them there are those, who are pleased with that, and were firm upon it. And
whoever assists with himself, using his wealth or tongue then the severe threat has
appeared, with regards to him who assists (the Kuffar (disbelievers)), even if it be half of a
word, that leads to the killing of a Muslim, so how about giving assistance in the war against
Islam and the Muslims?
Until he said; all of these matters are applied without compulsion or force. Every one of
them mauls the face of the Imaan of the one who commits it, and it is a blow to the Islam,
and it is apostasy from Islam or Nifaq in the Deen from the rebellious. [ad-Durrar asSanniyah vol.8 p.257]
Sheikh Abdur-Rahman Ibn Hassan al-ash-Sheikh, died 1285H, said in Mawrid al-Adhb azZilal Daman al-Qawl al-Fasl an-Nafs:
So from its major (meaning, from the nullifiers of Tawhid), there are three matters:
(After having mentioned the two first) he said:
The third matter: Muwalat (allegiance) towards the Mushrik and inclining towards him,
helping him, and assisting him with the hand, wealth or tongue, as the Most High says:
So never be a supporter of the disbelievers. {Al-Qasas 28:86}
And He says:

62

It is only as regards those who fought against you on account of religion, and have driven
you out of your homes, and helped to drive you out, that Allh forbids you to befriend them.
And whosoever will befriend them, then such are the Dhlimn (wrong-doers those who
disobey Allh). {Al-Mumtahanah 60:9}
And this is the address of Allah The Most High to the believers of this Ummah, so look O
listener, where are you from this address and the ruling in these Ayah? [Mawrid al-Adhb
az-Zilal Daman al-Qawl al-Fasl an-Nafs p.237-238]
The Sheikh also said:
Allah The Most High, has obligated al-Bara from Shirk and the Mushrikn, as well as Kufr
in them and enmity towards them, as well as hatred of them and waging Jihad against them,
But those who wronged changed (those words) to a statement other than that which had
been said to them {al-Baqarah 2:59}
So they allied with them, helped them, aided them and sought assistance from them against
the believers, thereby they hated them and insulted them because of that. All of these affairs
nullify Islam, as proven by the Book and the Sunnah) in (various) places, and the scholars
have mentioned that in the books of Tafsir, Fiqh and others. According to these (people),
they are upon the Deen that they (i.e. the Mushrikn) were upon, and have not separated
from it. This is not too amazing, for The Mighty Quran has made clear that this condition is
the path of their likes, as is (found) in the Words of The Most High:
A group He guided and a group deserved to be in error. Indeed, they (the latter) had taken
the devils as allies instead of Allah, while they thought that they were guided. {al-Araf
7:30} [ad-Durrar as-Sanniyah vol.8 p.190]
Sheikh Abdul-Latif Ibn Abdur-Rahman Ibn Hassan al-ash-Sheikh died 1293H, said:
And what has appeared in the Quran of prohibition and severe threat against Muwalat and
Tawalli towards them (i.e. the Mushrikeen), there is proof that the most basic of principles is:
for him there is no Istiqamah, or no firmness except by severing the relations with the
enemies of Allah, waging war against them, Jihad and al-Bara from them, and drawing close
to Allah, by hating them and finding fault with them. The Most High said when He firmly
placed the Muwalat between the believers, and informed that the Kafir (disbeliever)un are
allies to one another, He says:
And those who disbelieve are allies to one another, (and) if you (Muslims of the whole
world collectively) do not do so, there will be Fitnah and oppression on earth, and a great
mischief and corruption (appearance of polytheism). {Al-Anfal 8:73}
And is the Fitnah except in Shirk? And the great corruption is laying waste the bond of
Tawhid and Islam, and severing what the Quran made evident and clear from the rulings
and structure (of things)? [Ad-Durrar as-Sanniyah vol.8 p324-326]
Then the sheikh mentioned some of the Ayah that forbid taking the disbelievers as allies,

63

and said:
So let the one who is sincere to himself, consider these noble Ayah and let him research
what the scholars of Tafsir and the People of Knowledge have said concerning their (i.e. the
Ayahs) meaning, and let him look at what has happened to the majority of people of today,
it will become clear to him, if he is giving Tawfiq (capability and success) and correctness,
that includes the one who abandoned Jihad against them, remaining silent not finding fault
with them, and bringing peace to them. What then about the one who assisted them or led
them to the lands of the people of Islam, complimented them, preferred them with justice
against the people of Islam, who choose their lands, living with them, and their Wilayah and
loved helping them? Indeed this is clear evident apostasy by agreement (of all the Ulama).
The Most High Says:
And whoever denies Imaan, his work has become worthless, and he, in the hereafter will be
among the losers. {al-Maidaa 5:5} [ad-Durrar as-Sanniyah vol.8 p. 324-326]
Honouring them and respecting them has certain types: The greatest of them is making
their affair high, giving them victory against the people of Islam and its pillars, and giving
acceptance to what they are upon (declaring it to be correct), therefore this and its likes are
from the things which is Mukaffirat (expel one from the fold of Islam), and below it there are
levels of respect in secondary matters, such as loaning an inkpot and what resembles that.
[ad-Durrar as-Sanniyah vol.8 p.360]
The Sheikh also said:
So it is upon you all to be serious, and have ijtihad in what Allah will protect you by of
Imaan and Tawhid, and save from leaning to the people of Kufr, Ishraak and Tandid 7.
P6F

Then the sheikh mentioned several Ayahs that forbid allegiance with the Kuffar
(disbelievers), and said:
And The Most High says:

O you who believe. Do not take those who have taken your Deen ridicule and amusement
among the ones who were given the scripture before you, nor the Kuffar (disbelievers) as
allies. And fear Allah if you indeed are believers. {al-Maidaa 5:57}
So consider the Words of The Most High:
Fear Allah if you indeed are believers.
For this particle, the conditional (Nun-in Arabic) implies a negation of its condition, if is
response is negated, and what it means is: Whoever takes them as allies, then he is not a
believer. [ad-Durrar as-Sanniyah vol.8 p.288]
U

The Sheikh also said:

7

Associating partners with Allah and setting up equals with Him.

64

The noblest action of closeness to Allah is: dislike His enemies the Mushrikn, hate them,
having enmity with them, and waging Jihad against them. It is with this, that the slave is
saved from allying with them besides the believers. If he does not do that, then he has from
their Wilayah in accordance and preponderant to what he has neglected and abandoned
from that (the previous actions). Beware! Beware of what demolish Islam and throws out its
foundations. The Most High says:

O you who believe. Do not take those who have taken your Deen ridicule and amusement
among the ones who were given the scripture before you, nor the Kuffar (disbelievers) as
allies. And fear Allah if you indeed are believers. {al-Maidaa 5:57}
And the absence of the condition, proves the absence of Imaan by the obtainment of the
Muwalat. And what is comparable to this in the Quran is abundant. [ad-Durrar asSanniyah vol.9 p.24]
The Sheikh also said:
A person could hate Shirk and love Tawhid, however failure comes to him from the angle
of not having al-Bara from the people of Shirk, and abandoning Muwalat towards the people
of Tawhid and giving them victory. In that case he will be following his desires, entering into
Shirk from branches that destroy his Deen and what it has build, of abandoning from
Tawhid, fundamentals and branches. His Imaan that he is pleased with, does not stand with
it. So, he does not love and hate for the sake of Allah. He does not ally and oppose for the
Glory of the One who created him and made him straight, and all of this is taken from the
testimony La-Ilha-ill-Allah. [ad-Durrar as-Sanniyah vol.8 p.396]
Sheikh Hamad Ibn Atiq died 1301H said:
The Quran and the Sunnah) have both proven that if there occurs from the Muslim
Muwalat, towards the people of Shirk and submission to them, then he has apostated from
his Deen by that. Consider the statement of the Most High:
Verily, those who disbelieved after their Belief and then went on increasing in their
disbelief - never will their repentance be accepted [because they repent only by their tongues
and not from their hearts]. And they are those who are astray. {al-Imran 3:90}
And His statement:
And if any amongst you takes them as Awliya', then surely he is one of them. {Al-Maidaa
5:51}
And deepen your look into the Words of The Most High:
Then sit not with them, until they engage in a talk other than that; (but if you stayed with
them) certainly in that case you would be like them. {an-Nisa 4:140}.

65

And His Proofs are numerous. [ad-Durrar as-Sanniyah vol.9 p.263]

The Sheikh also said in ad-Difa An Ahl-Sunnah) wal-itibaa:
Verily, Mudhahrah 8 of the Mushrikn, guiding them to the sensitive points of the Muslims,
defending them with the tongue, and being pleased with what they are upon, all of these are
Mukaffirat (things that expel one from Islam). Therefore, whoever does this matter out of
choice, without the compulsion that we (previous) mentioned, then he is an apostate, even if
he hates the Kuffar (disbelievers) and loves the Muslims. [ad-Difa An Ahl-Sunnah) wal-itibaa
p.31]
The Sheikh also said in Sabil-an-Najaat wal-Fikaak:
Know that, manifesting agreement with the Mushrikn, has three states:
After mentioned the first, the Sheikh said;
The second angle; that he agrees with them in the open, while opposing them internally (in
his heart) while he is not under their control, on the other hand, what motivated him in that,
was the desire for leadership, or wealth, or desire with the country or family or fear from
what would happen to his wealth, if it was these matter that motivated him for that. Verily,
in this condition he will be an apostate and his hatred for them internally will not benefit
him. [Sabil-an-Najaat wal-Fikaak p.80]
Sheikh Abdullah Ibn Abdil-Latif al-ash-Sheikh died 1339H, was asked as it appears in adDurrar as-Sanniyah, about the difference Muwalat towards the Kuffar (disbelievers) and
Tawalli towards them, he answered:
At-Tawalli is: Kufr that expels from the Millah (religion), and it is like defending them,
assisting them with wealth, body or opinion. Al-Muwalat is: a major sin from the greatest
sins, like loaning an inkpot or sharpening a pen, or smiling in their face (out of honour to
them and out of an inferiority complex) is he raised the whip for them. [ad-Durrar asSanniyah vol.8 p.422]
The Sheikh also said about assisting the Mushrikn against the Muslims:
And whoever leads them (to the secrets of the Muslims) or assists them against the Muslims
in any form of assistance, then that is clear evident apostasy. [ad-Durrar as-Sanniyah vol.10
p.429]
The Sheikh also has a lengthy essay written to the people of the Arabian Peninsula and
Oman, warning from Muwalat towards the Christians and (reminding them of) the
command to wage Jihad against them. From what he said:

Mudhahrah is: comes from the root word, that means to repel. Islamically, Mudhahrah
means deal with softness and leniency for the benefit of the worldly life or Deen. The
intended meaning of Mudarah in this matter of Sheikh Hamad Ibn Atiq, is manifesting
agreement with the Kuffar (disbelievers), for the sake of being soft with them, and attempting
to avoid any statement or action, that might be perceived as censure and hatred.
66

And what is meant by this is: what has been spread and relayed from the turning away
from the Deen, of those who ascribe themselves to Islam and the Ummah of response 9, and
(turning away from) what they have been created for, and what the Quranic proofs and
Prophetic Hadith have established, from sticking to Islam and knowing it, and al-Bara from
its opposite and establishing its rights, until the affair has become with most of the creation,
where they are not appalled from the people of the nations of Kufr, nor do they wage Jihad
against them.
The condition has changed to the point where they entered into their obedience and became
contented and relaxed towards them, and they sought the betterment of their worldly life by
the departure of their Deen.
They have abandoned the commands and prohibitions of the Quran, while they study it day
and night. There is no doubt about this being from the greatest form of apostasy, and
relocation to a Millah other than the Millah of Islam, and entering into the Millah of
Christianity, and Allahs refuge is sought from that, it is as if you are in times between the
sending of the Messengers or people living in an area that was not covered by anything of
the light of the Message. Have you all forgotten His statement, the Most High:

O you who believe! Take not the Jews and the Christians as Awliya' (friends, protectors,
helpers, etc.), they are but Awliya' to one another. And if any amongst you takes them as
Awliya', then surely he is one of them. Verily, Allh guides not those people who are the
Dhlimn (polytheists and wrongdoers and unjust). {al-Maidaa 5:51}
And His statement:

You see many of them taking the disbelievers as their Awliya' (protectors and helpers).
Evil indeed is that which their own selves have sent forward before them, for that (reason)
Allahs Wrath fell upon them and in torment they will abide. And had they believed in
Allh, and in the Prophet (Muhammad) and in what has been revealed to him, never would
they have taken them (the disbelievers) as Awliya' (protectors and helpers), but many of
them are the Fsiqn (rebellious, disobedient to Allh). {Surah al-Maidaa 5:80-81}
And His statement, The Most High:

Never will the Jews nor the Christians be pleased with you (O Muhammad) till you follow
their religion. Say: "Verily, the Guidance of Allh (i.e. Islamic Monotheism) that is the
(only) Guidance. And if you were to follow their (Jews and Christians) desires after what
you have received of Knowledge (i.e. the Quran), then you would have against Allh neither
any Wal (protector or guardian) nor any helper. {Al-Baqarah 2:120}
And entering into their obedience, is following their Millah (way, religion) and isolation
from the Millah of Islam.
9 The Ummah of response, is the Ummah (nation of people, community) that have accepted the message of Islam and have
embraced it. The Ummah is the greater body of humanity (nation, community) that are invited to embrace Islam.

67

O you who believe. Do not take those who have taken your Deen ridicule and amusement
among the ones who were given the scripture before you, nor the Kuffar (disbelievers) as
allies. And fear Allah if you indeed are believers. And if you call to the Salt (prayer), they
take it ridicule and jest. That is because they are a people who understand not. {al-Maidaa
5;57}
And the Most High says:
Give to the hypocrites the tidings, that there is for them a painful torment. Those who take
disbelievers for Awliya' (protectors or helpers or friends) instead of believers, do they seek
honour, power and glory with them? Verily, then to Allh belongs all honour, power and
glory. And it has already been revealed to you in the Book (this Quran) that when you hear
the Verses of Allh being denied and mocked at, then sit not with them, until they engage in
a talk other than that; (but if you stayed with them) certainly in that case you would be like
them. Surely, Allh will collect the hypocrites and disbelievers all together in Hell {AnNisa 4:138-139}
And The Most High says:

O you who believe! Take not as (your) Bitnah (advisors, consultants, protectors, helpers,
friends, etc.) those outside your religion (pagans, Jews, Christians, and hypocrites) since they
will not fail to do their best to corrupt you. They desire to harm you severely. Hatred has
already appeared from their mouths, but what their breasts conceal is far worse. Indeed We
have made plain to you the Ayah (proofs, evidences, verses) if you understand. {Al-Imran
3:118}
The Quranic Ayah that forbid Muwalat towards the Kuffar (disbelievers) and entering into
their obedience are too numerous to count, until he said:
And this cursed group: the Christians that are committed to your destruction, and who
have contended with you in you Deen, and sought from you to enter into its obedience, it is
they whom Allah intended by mentioning in the Quran. The Most High says:
Certainly, those who say: Verily Allah is three-in-one. Have disbelieved. There is no
deity in truth except one (Allah). {al-Maidaa 5:73}
And He says:
Certainly, those who said: verily Allah is the Messiah the son of Maryam. Have
disbelieved. {Al-Maidaa 5:17}
The sheikh mentioned some other Ayah, and said:
So is there after this any harshness, preventative, discouragement and warning? And is it
doubted after this by anyone who possesses Fitrah, sight and hearing? Only the person who
has inclined towards the worldly life, and sought to secure it, forgetting the hereafter (is

68

blind to this) and for him there is no lesson, because his heart is blind and his sight is
sealed. Until The Sheikh said:
And all of those that have submitted to them and entered into their obedience, manifested
their Muwalat towards them, then he has waged war against Allah and His Messenger, and
apostated from the Deen of Islam, and enmity towards him and Jihad against him is Wajib
(obligated), and you all will not be helped except by your Lord, so leave off seeking the help
of the people of Kufr both small and great. [ad-Durrar as-Sanniyah vol.8 p.11-22]
The Ulama, Abdullah Ibn Abdil-Latif, Ibrahim Ibn Abdil-Latif and Suleiman Ibn Sahman, all
said:
As for his statement: And it is permissible to grant Himayah 10 towards the Kuffar
(disbelievers), or to represent them or to take a flag from them, so that the wealth and ship is
guarded and this is in the same position as the guard during the travel.
The response (to that) is:
It is to be said: this is a false analogy, for taking a guard for the protection of wealth is
permissible, if the situation calls for it, and the guard is a Muslim who is an oppressor or
corrupt sinner, whereas entering under the Himayah of the Kuffar (disbelievers) is apostasy
from Islam. Taking a flag from them is not permissible, even if they did not enter into their
Himayah and Wilayah. It is not the same as taking a guard for the protection of wealth,
because this is a flag and (it is) a sign, that they are following their command, entered under
Himayah, and that is agreement with them in the open (apparent). [ad-Durrar as-Sanniyah
vol.10 p.435-436]
Sheikh Muhammad Ibn Abdil-Latif al-ash-Sheikh died 1369H, said:
And he (
) said: Whoever gathers (jamaa) with the Mushrik or dwells with him,
then he is like him. It is not to said, that by mere gathering and dwelling (with him) he will
become a Kafir (disbeliever). Rather, what is meant, is that whoever was incapable of leaving
the ranks of the Mushrikn, and they took him out of compulsion (as a POW), then his
ruling is their ruling in killing and acquisition of wealth and not in Kufr. As for the one who
goes out with them to fight the Muslims voluntary and of free will, or assisted them with his
body or wealth, then there is no doubt that his ruling is their ruling in Kufr. [ad-Durrar asSanniyah vol.8 p.456-457]
Sheikh Suleiman Ibn Sahman died 1349H, said:
As for the leaders mentioned, then verily there has already occurred from them Muwalat
and Tawalli towards the Kuffar (disbelievers), and agreement and Mudhahrah of them
against the Muslims, so there is no doubt concerning their apostasy. [ad-Durrar as-Sanniyah
vol.8 p.494]
The Sheikh also said in his Diwan (collection of poetry):
Wa-man-Ya-Tawalli Fa-mizlihim. Wa-La-Shakk Fi Takfirihi Inda-Man-Aqal.
Whoever does Tawalli then he is like them. And there is no doubt about his Takfir for the
10

Himayah: protection, safeguarding and garrison.

69

one who possesses intellect. [Diwan p.131]

Some of the Imaams of the Dawah said:
The third thing that obligates Jihad against the one who is characterized with it (i.e.
Mudhahrah of the Mushrikn and assisting them against the Muslims), by hand, tongue,
heart, or wealth, for this is Kufr that expels from Islam. So whoever assists the Mushrikn
against the Muslims, and aided the Mushrikn with his wealth, for what they use to wage
war against the Muslims out of choice from him, then he has disbelieved. [ad-Durrar asSanniyah vol.9 p.292]
Sheikh Ahmed Shakir said in his long Fatwa named: A Declaration to the Egyptian Nation
in Particular, and to the Arab and Muslim Nation in General. Clarifying the ruling upon
assisting the English and French, in the course of their transgressions against the Muslims:
And regarding cooperation with the British, be it any type of cooperation, whether minor or
major, then it is an extreme apostasy and obvious Kufr. No excuse is accepted for it, nor any
false interpretation, nor does idiotic nationalism, infringing politics, nor hypocritical flattery
save one from this ruling, whether this occurs among individuals, governments or leaders.
All of them are the same in Kufr and apostasy. Except the one who was ignorant and
mistaken then realised his matter, repented and followed the path of the believers. Those
ones, hopefully Allah will accept their repentance, if they are whole-heartedly sincere to
Allah, not for political reasons, nor to please the people.
And I (i.e. the Sheikh) think that I was able to clarify the ruling on fighting the British, and
the ruling on cooperating with them in any form of assisting or aid, so that every Muslim
who can read Arabic can understand, from whatever class or level of status he is from,
wherever in the world he lives.
And I think every reader now does not doubt that the obvious, which is in need of no proof
nor clarification, is that the ruling on the French is the same as that on the British, in regards
to all Muslims on the face of the globe. For the enmity of the French to the Muslims and their
extreme fanaticism in trying to erase Islam and waging war against Islam, far surpasses the
fanaticism and enmity of the British. Nay, they are idiotic bigots in fanaticism and enmity,
and they kill our Muslim brothers in every Islamic land that they have rule or enforcement
in, and they carry out crimes and atrocities which make the crimes and horrors of the British
appear small. So they and the British are the same in ruling, their blood and property is Halal
everywhere, and it is not permissible for the Muslim anywhere in the world, to cooperate
with them regardless of the type of cooperation. And if he does cooperate, his ruling is the
same as the ruling of cooperating with the British, apostasy and completely exiting out of
Islam, regardless of the type, kind, or nature of cooperation.
The Sheikh continued saying:
So let every Muslim know wherever in the world they are, that if he cooperates with Islams
enemies, the Muslims enslavers, the British and French, their allies and likes, in any form of
cooperation, or makes peace with them, so that he does not wage war against them as
capable, never mind supporting them by statement or action against his brothers in Imaan. If
he does any of what was mentioned, then prays thereafter, his prayer is void, or if he purifies
himself by Wudhu or Ghusel or Tayammum, then his purification is void, or if he fasts an
obligatory fast or voluntary one, his fast is void, or does Hajj, his Hajj is void, or gives

70

obligatory Zakat or voluntary charity, his Zakat and charity is void and rejected, or worships
his Lord in any form of worship, then his worship is void and rejected, he has no reward in
any of that action, instead he has blame and sin.
So let every Muslim know that if he rides this lowly ride, then his deeds are all void,
including each act of worship that he worshipped his Lord by before he fell into the mud of
this apostasy that he chose for himself. And Allahs refuge is sought that a real Muslim ever
be pleased with this apostasy, while having the great attribute of believing in Allah and His
Messenger.
This is all because belief, is a condition for the correctness of every worship and its
acceptance, as this is easily known by the necessity of the religion, no one differs about his
amongst the Muslims.
And this is because Allah The Glorified and The Most High says:
And whosoever disbelieves in the Oneness of Allh and in all the other Articles of Faith
[i.e. His (Allahs), Angels, His Holy Books, His Messengers, the Day of Resurrection and AlQadar (Divine Preordainments)], then fruitless is his work, and in the Hereafter he will be
among the losers. {al-Maidaa 5:5}
And this is because Allah The Glorified and The Most High says:

And they will never cease fighting you until they turn you back from your religion (Islamic
Monotheism) if they can. And whosoever of you turns back from his religion and dies as a
disbeliever, then his deeds will be lost in this life and in the Hereafter, and they will be the
dwellers of the Fire. They will abide therein forever. {al-Baqarah 2:217}
And this is because Allah The Glorified and The Most High says:

O you who believe! Take not the Jews and the Christians as Awliya' (friends, protectors,
helpers, etc.), they are but Awliya' to one another. And if any amongst you takes them as
Awliya', then surely he is one of them. Verily, Allh guides not those people who are the
Dhlimn (polytheists and wrongdoers and unjust). And you see those in whose hearts there
is a disease (of hypocrisy), they hurry to their friendship, saying: "We fear lest some
misfortune of a disaster may befall us." Perhaps Allh may bring a victory or a decision
according to His Will. Then they will become regretful for what they have been keeping as a
secret in themselves. And those who believe will say: "Are these the men (hypocrites) who
swore their strongest oaths by Allh that they were with you (Muslims)?" All that they did
has been in vain (because of their hypocrisy), and they have become the losers. {al-Maidaa
5:51-53}
And this is because Allah The Glorified and The Most High says:

71

Verily, those who have turned back (have apostated) as disbelievers after the guidance has
been manifested to them, Shaitn (Satan) has beautified for them (their false hopes), and
(Allh) prolonged their term (age). This is because they said to those who hate what Allh
has sent down: "We will obey you in part of the matter," but Allh knows their secrets. Then
how (will it be) when the angels will take their souls at death, smiting their faces and their
backs? That is because they followed that which angered Allh, and hated that which
pleased Him. So He made their deeds fruitless. Or do those in whose hearts is a disease (of
hypocrisy), think that Allh will not bring to light all their hidden ill-wills? Had We willed,
We could have shown them to you, and you should have known them by their marks, but
surely, you will know them by the tone of their speech! And Allh knows all your deeds. And
surely, We shall try you till We test those who strive hard (for the Cause of Allh) and the
patient ones, and We shall test your facts (i.e. the one who is a liar, and the one who is
truthful). Verily, those who disbelieve, and hinder (men) from the Path of Allh (i.e. Islam),
and oppose the Messenger (by standing against him and hurting him), after the guidance has
been clearly shown to them, they will not hurt Allh in the least, but He will make their
deeds fruitless. O you who believe! Obey Allh, and obey the Messenger (Muhammad) and
render not vain your deeds. Verily, those who disbelieve, and hinder (men) from the Path of
Allh (i.e. Islam); then die while they are disbelievers, Allh will not forgive them. So be not
weak and ask not for peace (from the enemies of Islam), while you are having the upper
hand. Allh is with you, and will never decrease the reward of your good deeds.
{Muhammad 47:25-35}
P

So let every Muslim and Muslimah know, that those who fight against their religion and
support their enemies, whoever marries one of them, then the marriage is void from the
beginning. It cannot be corrected, and none of the results of marriage comes into effect like
children, inheritance etc. and whoever was marred, his marriage is also void. And whoever
repents amongst them, returning to his Lord and religion, waging war against his enemy,
supporting his nation. And the woman whom he married during his apostasy, and the
woman who was married to him when he apostated, are not wives to him and are not under
his authority. If he wants them back, it is necessary to renew the marriage by making a new
correct legislated marriage contract.
So let the Muslim woman be careful, wherever in the world they are. And let them verify the
suitors before marriage, making sure they are not from this outcast apostate group. They
should do this as a cautious shield for themselves and their honour, from having relations
with men they think are their husbands, who in fact are not their husbands due to their
marriage being void in Allahs religion.
So let the Muslim woman know, those who Allah has tested with men who have fallen into
the mud of this apostasy, that their marriage is void, and that they are forbidden to these
men. These men are not husbands to them, until they repent a correct active repentance, and
then they marry them a new correct marriage.
So let the Muslim woman know, that whoever accepts to marry a man whos condition is
such, and she knows his condition, or she accepts to remain with a husband who she knows
practice this apostasy, then she has the same ruling as him in apostasy.

72

And Allahs Refuge is sought, that ever a true Muslim woman accepts for herself, her
honour, chastity, lineage, offspring, and religion, anyone of such nature.
This is a serious matter, not a joke. A new law is now enough, a law that punishes the cooperators with the enemies. How many ways are there to get around these man made laws,
and the ways to make claims of innocence on behalf of the criminals, by made-up doubts,
and falsehood in presenting the proofs?
But the Ummah is responsible to establish its religion, and to support it at all times. And
individuals will be questioned in front of Allah, for what their hands have committed and
their hearts disclosed.
So let every person inspect himself, and let him be a fence for this religion, defending it from
the abuse of the abusers and treachery of the traitors.
And every Muslim is actually a fortified borderline of Islams borders, so let him be wary
that Islam may be attacked from his direction.
And victory is only from Allah, and Allah Grants victory to those who support Him. [End
of Fatwa]
Dear reader is there any doubt about the today rulers apostasy in our Muslim lands? They
all assist the Kuffar (disbelievers) with their, opinions, wealth, tongue, body, armies, police,
intelligent services, land, sea, air media, against the Muslims. And the Fake Salafis still deny
the rulers apostasy. Who now has a problem with the true understanding of the Salah-usSaleh?

A Refutation against the Misconception and Doubts That Have Been

Spread Concerning This Subject
The Fake Salafis in our time use thousand and one excuses to deny the obligation of Jihad
Fard Ayn in Iraq and other Muslim lands, also denying that those who assist the Kuffar
(disbelievers) in this crusade against Islam are apostates. They deliberately lie and put
doubts into the hearts of the ignorant, using Ayah and Hadith with false interpretations.
Sheikh Naasir al-Fahd wrote a refutation (in his Fatwa, Declaration of Kufr of those who assist
the American against the Taliban), against the people who spread misconception and doubts,
regarding our current tribulations. This was written during the Crusade against The Islamic
Government of Afghanistan:
Know, that despite the clarity and numerous evidences from the Book, the Sunnah, the Ijma
of the scholars, and the abundance of the words from the People of Knowledge and authors
in support of this issue, despite all of that, there have appeared from the people of
misguidance some who confuse the people in their Deen and mention some doubts and
misconceptions by which they intend to corrupt the beliefs of the people.
And from the misconceptions that are mentioned in this section, is:
1. The story of Hatib Ibn Abi Baltaah

73

2.
3.
4.
5.
6.
7.
8.

The story of Abu Jandal Ibn Suhayl

That this allegiance between the Muslims and the Crusaders is like the Hilf al-Fudul
That there is compulsion in this matter
That assisting the Kuffar (disbelievers) is of two types
That Taliban and those with them are oppressors
That Taliban is a government of Mushrikeen
Using as evidence the Words of The Most High: Except with a people that between
you and them there is an agreement. 11

This is what I have been able to gather of their misconceptions and I shall discuss each one. I
say, seeking the assistance of Allah The Most High:
Misconception One: The story of Hatib Ibn Abi Baltaah
The people of falsehood use the story of Hatibs ((Radhi-Allahu-Anhu)) writing to the Kuffar
)
(disbelievers) of the Quraysh, and notifying them of the news of the Prophet (
as a proof that Mudhahrah of the Kuffar (disbelievers) is not Kufr. The story as it is in the
two Sahihs and others on the authority of Ali ((Radhi-Allahu-Anhu)) is about the battle of
the Fath (the opening of Makkah). He said:
The Messenger of Allah (
) sent me as-Zubair and al-Miqdaad somewhere
saying: Go forth until you reach Rawdah Khakh. There you will find a lady with a letter.
Take the letter from her. So, we set out and out horses ran at full pace till we got at arRawdah where we found the lady and said to her: Take out the letter. She replied: I have
no letter with me. We said: You will most certainly take out the letter or else we will take
off your clothes. So she took it out of her braid. So we took the letter and brought it to the
). Then the Messenger of Allah (
) said: O
Messenger of Allah (
Hatib what is this? Hatib replied: Do not hasten to give your Judgment about me. I was a
man closely connected with the Quraysh, but I did not belong to them, while the other
Muhajirun with you, had their relatives who would protect their dependents and in Makkah.
So, I wanted, because that passed me, by my lack of blood relation to them, to take among
them a favour by which to protect my dependents. I did this neither because of Kufr
(apostasy) nor out of pleasure with Kufr over Islam. The Messenger of Allah (
) said: Hatib has told you the truth. Umar said: O Messenger of Allah, allow me to
chop off the head of this Munafiq. The Messenger of Allah said: Verily he witnessed
(participated) in the battle of Badr, and what would make you come to know, perhaps Allah
has already looked at the people of Badr and said: Do whatever you like, for I have forgiven
you.
So Hatib assisted the Kuffar (disbelievers) of Makkah, however, along with that the Prophet
) did not declare him a disbeliever, so this proves that Mudhahrah and
(
helping the Kuffar (disbelievers) is not Kufr.
The Response to this Misconception
No person of falsehood uses evidence from the Book and Sunnah) in order to prove his
11

I have decided not to use number 6 and 7 as this would make this very long. However, if
you whish to read them please visit at-Tibyan Publications. Clarification of the Kufr for the
one who assist the USA, by Sheikh Naasir al-Fahd.
74

falsehood, except that in this proof itself there contains what contradicts his falsehood and
makes clear its corruption, as was mentioned by Sheikh al-Islam Ibn Taymia, and I shall
mention what indicates the opposite of what they wanted from this proof, from the proof
itself and that will become clear from various angles:
The First Angle:
Verily, this proof is from the clearest of proofs concerning the Kufr of the one who performs
Mudhaharah and his apostasy from the Deen of Islam, and this is shown clearly from three
things in the Hadith:
The first: the statement of Umar in this hadith. O Messenger of Allah, allow me to chop off
the head of this Munafiq. And in another narration (it is reported that he said). Indeed he
has disbelieved. And in another narration, after the Messenger (
) said: Did
he not witness Badr? Umar replied: Yes, however he has gone back and helped your
enemies against you.
U

This proves that what was well established with Umar and the Companions, was that
Mudhaharah of the Kuffar (disbelievers) and assisting them is Kufr and apostasy from Islam.
He did not say these words except due to what he saw of what apparently was Kufr.
The second: The silence approval of the Messenger (
) for what Umar
understood as he did not censure him for his Takfir of him (Hatib), rather, he only
mentioned the excuse of Hatib.
U

The third: Hatib said: I did this neither because of Kufr (apostasy) nor out of pleasure with
Kufr over Islam.
U

This proves that it was also established with him that Mudhaharah of the Kuffar
(disbelievers) is (Kufr, apostasy and pleasure with Kufr) so he only mentioned the reality of
his action.
The Second Angle
Hatib assisted the Messenger (
) against his enemies, helped him with himself,
wealth, tongue and opinion in all of his battles, witnessed Badr and Hudaybiyyah with him,
and their people are clearly in the Jannah (as promised by Allah). He also assisted the
Messenger (
) in this battle (the Fath of Makkah), for he went out in it with the
Muslims as a warrior with his life and wealth to wage war against the Mushrikeen, and he
never gave victory to the Kuffar (disbelievers) against the Muslims: not by wealth, not by
tongue and not by opinion, and he possess of previous good acts what every one who reads
knows.
And with all of this:
When he wrote to the Mushrikeen, informing them of the departure of the Prophet (
) that was not Mudhaharah from him towards them or giving victory, because he was
), and he was already certain of
going to fight them himself with the Prophet (
) asked
victory and assistance. Umar accused him of Nifaq and the Messenger (

75

about that, after which he negated Kufr and apostasy from himself, and (then parts) of the
Quran were revealed concerning him, that would be recited until the Day of Judgement and
it is the Words of The Most High:

O you who believe! Take not My enemies and your enemies (i.e. disbelievers and
polytheists, etc.) as friends, showing affection towards them, while they have disbelieved in
what has come to you of the truth (i.e. Islamic Monotheism, this Quran, and Muhammad),
and have driven out the Messenger (Muhammad) and yourselves (from your homeland)
because you believe in Allh your Lord! If you have come forth to strive in My Cause and to
seek My Good Pleasure, (then take not these disbelievers and polytheists, etc., as your
friends). You show friendship to them in secret, while I am All-Aware of what you conceal
and what you reveal. And whosoever of you (Muslims) does that, then indeed he has gone
(far) astray, (away) from the Straight Path. {al-Mumtahanah 60:1}
this is from the greatest of evidences, that the one who helps the Kuffar (disbelievers) with
his life, wealth, tongue or opinion and its likes, has apostated from the Deen of Islam and
Allahs Refuge is sought.
The Third Angle
The letter of Hatib to the Kuffar (disbelievers) of Makkah, was not from Mudhaharah and
assisting them against the Muslims at all, for it has been narrated by some of the people
(scholars) of battles, as it is in al-Fath (i.e. Fath al-Bari), that the wording of the letter was:
O assembly of Quraysh. The Messenger (
) is approaching you with an army like the
night that marches like the torrent, and by Allah, if he was to come to you all alone, Allah would most
certainly give him victory and fulfil for him His promise, so look after yourselves and Salaam.
There is not in this, what might be understood to be Mudhaharah and giving victory to
them, nay, he disobeyed the Messenger (
) by writing it to them. It was a major
sin that was forgiving by his previous works.
The Fourth Angle
The action of Hatib has been differed over, is it Kufr or not?
If it is said that it is Kufr, then this is a proof that benefiting the Kuffar (disbelievers) with the
like of this light matter is Kufr, so it is therefore a notice that what is beyond it such as giving
victory with life, wealth or any other than that is Kufr more so.
If it is said it is not Kufr, then this is only the case because the reality of his action, he was not
helping the Kuffar (disbelievers) or assisting them against the Muslims. Although, having
said that, it is a means to Kufr and a path towards it, even though it lacks the picture of
giving victory to the Kuffar (disbelievers) due to what has proceeded in the first angle. So
therefore, this example is not to be used as evidence against this issue of ours and nor does it
weaken that basis.

76

The Fifth Angle

Hatib only did that out of a faulty interpretation (Taweel), thinking that his letter would not
harm the Muslims, and that Allah would give victory to His Deen and Prophet, even if the
Mushrikeen knew of their departure towards them. There has appeared in some of the
wordings of the Hadith that Hatib, excusing himself, stated: I knew that Allah would assist
His Messenger and complete for him his affair.
Al-Sahih Bukhari narrated the story of Hatib in the section: Seeking the repentance of the
apostates and rebellious ones and fighting them. As well as in the section: What has been
narrated about those who make faulty interpretations.
Al-Hafidh said in al-Fath: And the excuse of Hatib is what he himself mentioned, for he did
that out of a faulty interpretation, thinking that there is no harm in it. [Fath al-Bari vol.8
p.634]
Therefore, there is a great difference between what he did, whilst being certain that the
Kuffar (disbelievers) would not benefit from his letter in their war with the Messenger (
), and the one who gave them victory and assisted them with what they would
benefit from, in their war against Islam and its people.
The Sixth Angle
If it is to be said to the one who uses this Hadith to prove the absence of Kufr, for the one
who performs Mudhaharah:
Does this Hadith proves that every type of Mudhahrah towards the Kuffar (disbelievers) and
helped towards them (against the Muslims) is not Kufr and apostasy?
If he answers: Yes, then he has violated and gone against the Ijma and he has no precedent
in that, so there is nothing to be said to him.
If however, he answers: No, then it is to be said: So what are the examples, in which the
one who assist the Kuffar (disbelievers) has disbelieved?
So this Hadith of Hatib will counter whatever example he mentions, and what answer will
he have for this countering? This is our response here.
Misconception Two: The story of Abu Jandal Ibn Suhayl
From the misconceptions that have also been spread in this issue, is the story of the treaty of
al-Hudaybiyyah, which is lengthy what has appeared in it as, found in the Sahih:
Suhayl said: We also stipulate that you should return to us whoever comes to you from us,
even if he embraced your Deen. The Muslims said: SubanhanAllah. How will such a
person be returned to the Mushrikeen after he has become a Muslim? While they were in this
state Abu Jandal Ibn Suhayl in Amr came from the valley of Makkah, staggering with his
fetters and fell down amongst the Muslims. Suhayl said: O Muhammad. This is the very
first term with which we make peace with you (i.e. you shall return Abu Jandal to me). The
Prophet said: The peace treaty has not been written yet. Suhayl said: I will never allow

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you to keep him. The Prophet said: Yes do. He said: I wont. Mikaz said: We allow you
(to keep him). Abu Jandal said: O Muslims. Will I be returned to the Mushrikeen even
though I have come as a Muslim? Dont you see how much I have suffered?
And in another Hadith:
When the Prophet returned to Madinah, Abu Basir, a man from the Quraysh who was a
Muslim came to him. They sent his pursuit two men who said (to the Prophet): Abide by
the promise you gave us. So, (the Prophet) handed him over to them. They took him out
(of the Madinah) until they reached Dhul-Hulaifa where they dismounted; eating some dates
they had with them. Abu Basir said to one of the two men: By Allah, O so-and-so, I see you
have a fine sword. The other drew it out (of the scabbard) and said: By Allah, it is very fine
and I have tried it many times. Abu Basir said: Let me have a look at it.
When the other gave it to him, he hit him with it till he died, and the other fled until he came
to Madinah and entered the Masjid running. When the Messenger of Allah saw him, he said:
This man appeared to have been frightened. When he reached the Prophet he said: By
Allah, my companion has been killed and I would have been killed too. Abu Basir came and
said: O Messenger of Allah, by Allah, Allah has made you fulfil your obligations by you
returning me to them, but Allah has saved me from them. The Prophet said: Woe to his
mother, what excellent warrior he would be, should he only have supporters. When Abu
Basir heard that, he understood that the Prophet would return him to them again, so he
departed until he reached the seashore.
Abu Jandal Ibn Suhayl got himself released from them, and joined Abu Basir. So, no man
from Quraysh would embrace Islam except that he would follow Abu Basir until they
formed a strong group. By Allah, they would not hear about a caravan of the Quraysh
heading towards Sham, except that they would stop it and attack and kill them and take
their wealth. So the people of Quraysh sent a message to the Prophet pleading with him for
the sake of Allah and the relation of the womb to send for (i.e. Abu Basir and his
companions, promising that whoever (amongst them) came to the Prophet would be secure.
So the Prophet sent for them.
The people of this misconception said: The Messenger of Allah (
) returned the
Muslim to the Kuffar (disbelievers), and in this there is evidence for the permissibility of the
likes of that.
U

The Response to this Misconception

The response: This Hadith is also from the clearest of proofs against them, and from the
strongest in making clear their falsehood from various angles:
U

The First Angle

As for him (
) returning the Muslim to the Kuffar (disbelievers), then this is an
) and it does not extend
action that is particularly reserved for the Messenger (
to others besides him. What proves his particularization (in that), is what is in the Sahih from
)
Anas ((Radhi-Allahu-Anhu)) that when the companions asked the Prophet (
about this matter, he said: Verily, whoever went from us to them, then Allah will distance him,
and whoever comes to us from them, then Allah will make for them an opening and way out.

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He mentioned that whoever he returned to them, then Allah will make for them an opening
and a way out, and this is definite and it is not known except through revelation. In this
there is a proof of its impermissibility for other than him, because no one knows that Allah
will make an opening for the one whom he hands over to the Kuffar (disbelievers).
Imaam Ibn Hazm mentioned the misconception of the one who used this Hadith as an
evidence for returning a Muslim to the Kuffar (disbelievers). He mentioned some angles in
refuting it and from what he said:
The Prophet (
) did not return anyone from the Muslims to the Kuffar
(disbelievers) in that time period, except that Allah The Exalted and Sublime informed him
that they would not be put to trial in their Deen or worldly life and that they shall be saved
inevitably. (Then Imaam Ibn Hazm mentioned the Hadith of Anas, and said):
Abu Muhammad (Ibn Hazm himself) said: Allah The Exalted and Sublime said, describing
):
His Prophet (
Nor does he speak of (his own) desire. It is only an Inspiration that is inspired. {an-Najm
53:3-4}
So we are certain that the information of the Prophet (
) (stating) that whoever
came to him from among the Quraysh as a Muslim, then Allah would make an opening and
way for him, (we are certain that this) was revelation from Allah that was correct without
any disagreement in it. The protection from difficulties in the world and in the hereafter for
the one who came to him from them, until his safety from the hands of the Kuffar
(disbelievers) is completed, (this) is correct with out doubt. No Muslim who investigated this
well would hold doubt in that. No one from the people know this matter after the Prophet
(
) and it is not permissible for the Muslim to place that condition or carry it out
if it is put as a condition, for there is not with him the knowledge of the unseen, what Allah
), and success is by Allah.
The Most High has revealed to His Messenger (
[Ihkaam min Usool al-Ahkam vol.5 p.26]
Imaam Ibn al-Arabi said: As for his (
) contract (stating that) he would return
whoever embraced Islam to them, then that is not permissible for anyone after the Prophet
(
), and it was only allowed for him because of what He (Allah) knew in that of
wisdom and (what) He Decreed from benefit and made apparent after that of a good end,
and praiseworthy effect in Islam to the point that the Kuffar (disbelievers) were pleased with
dropping it and interceding in its provisions (removing it). [Ahkam al-Quran vol.4 p.1789]
The Second Angle
If we were to submit that it is not particular to the Prophet (
), then, in that case,
it is only valid (coming) from the one whose condition and situation is like the situation of
the Prophet (
) in his Jihad against the Kuffar (disbelievers), spread of Islam,
concern for Dawah, establishment of the commands of Allah The Most High, and Bara from
Kufr and its people. For he did not accept these conditions with the intentions of harming the
Mujahideen or plotting against them or clinging to the worldly life and leaning towards it,
nor out of honouring the relations with the Kuffar (disbelievers) of Makkah, nor in
allegiance with them and far indeed he (
) is from all of that. On contrary, he
did not accept that except for the benefit of Islam and the Muslims, and so that he could

79

focus on Dawah unto Allah The Most High, Jihad in His cause, to spread Islam and to open
) participated in numerous battles and corresponded with the
Khaybar and he (
kings of his era and invited them to Islam, and other various forms of clear benefits in the
Deen.
The Third Angle
In the course of the Messenger (
) fulfilment of this condition, he did not strike
an allegiance between himself and the Kuffar (disbelievers) to wage war against terrorists
wherein he established agreements with them for their apprehension, not disavowing
himself from them. On contrary, he left them and was informed that Allah shall make an
opening for them (the Muslims) and he used to make Dua for them while remaining upon
his Bara against the Kafir (disbeliever)un. The most that is in this matter, is that he left them
to those who came for them while, not assisting them against them, as shall be mentioned
soon InshaAllah in the words about Abu Basir.
The Fourth Angle
Abu Basir killed a messenger and according to the Quraysh, he carried out two atrocious
things:
First one: The treaty that was between them and the Prophet (
were not to fight within it.
U

) in which they

Second one: Killing a messenger. Messengers were not to be killed according to the
International custom in that time and (that) has been confirmed by Islam.
U

Despite that, the Messenger (

) did not strongly condemn or criticize or
attack or declare his disavowal before Allah from what Abu Basir did. Nor did he make
this action of his terrorism or a violation of treaties and international relations because
) was not binding
the contract that was between them and the Messenger (
upon Abu Basir.
The Fifth Angle
The Prophet (
) did not assist the second Kafir (disbeliever) messenger of the
Quraysh after his companion was killed nor did he (
) order the Muslims to
apprehend Abu Basir and send him under armed guard to Makkah after his killing of the
first messenger, rather, he left the two in fulfilment of the condition and that is not from
Mudhahrah at all.
The Sixth Angle
The Prophet (
) said about Abu Basir: Woe to his mother, what excellent warrior
he would be, should he only have supporters. And in another narration: if he had with him men.
Al-Hafidh said: in that there was a hint for him to flee so that he would not have to return
him to the Mushrikeen and (it was) a subtle clue to whoever that reaches from the Muslims
to join him. [Fath al-Bari vol.5 p.350]

80

The Seventh Angle

Abu Basir and Abu Jandal and their likes from the Muslims, went to the sea coast and began
to kill whoever they saw from the Kuffar (disbelievers) of the Quraysh and take their wealth,
) did not censure this action from them nor did he
and the Messenger (
criticize or strongly condemn (them).
The Eighth Angle
The Messenger (
) did not co-operate with the Kuffar (disbelievers) of Quraysh
and established with them a coalition for countering terrorism of Abu Basir and those
with him against the Kuffar (disbelievers) of Quraysh and he did not help them with
anything, and far removed is he (
) from that.
The Ninth Angle
The proof is established that the Messenger (
Abu Basir and those with him, and his (

) was pleased with the action of

) pleasure with it is of three angles:

One: He did not censure him for killing the messenger and if that was wrong, he would have
condemned it, and delay of the clarification in the time of need is not permissible.
U

Two: His (
) statement: Woe to his mother, what excellent warrior he would be,
should he only have supporters. And the words of al-Hafidh have already proceeded.
U

Three: He did not send them away when they terrorized the Quraysh and shed the blood of
some of them and took their wealth, nor did he forbid them. If he believed that they were
mistaken in their action, he would have forbade them and if he was to have forbade them
from doing anything they would have desisted, so since he did not forbid them that is a
proof of his pleasure with their action.
U

Imaam Ibn Hazm said in al-Ihkaam: Here, Abu Basir, Abu Jandal and those with them from
the Muslims, shed the blood and seized the wealth of the Quraysh that were in a treaty with
) and he did not forbid them from that, nor were they
the Messenger of Allah (
) was capable of
disobedient by that. There is no doubt that the Messenger (
preventing them if he had forbid them, but he did not do so. [al-Ihkaam min Usool al-Ahkam
vol.5 p.126]
I end the refutation against this misconception with some very beneficial words from Sheikh
Abdur-Rahman Ibn Hassan al-ash-Sheikh where he said in response to some objections of
Ibn Nabhaan (a Sufi who claimed the condition for Jihad, is to have an Imaam) as it appears
in ad-Durrar:
It is to be stated: By what book and by what Ayah does there contain evidence that Jihad is
not obligatory except with an Imaam that is followed? This is from the inventions in the
Deen and straying from the path of the believers. The evidences that invalidate this opinion
are too well known to mention. From them, there is the general order to wage Jihad and
encouragement towards it, and the threat of punishment for abandoning it. The Most High
Says:

81

And if Allh did not check one set of people by means of another, the earth would indeed be
full of mischief. But Allh is full of Bounty to the 'Alamn (mankind, jinn and all that
exists). {al-Baqarah 2:251}
And He said in Surah al-Hajj:
For had it not been that Allh checks one set of people by means of another, monasteries,
churches, synagogues, and mosques, wherein the Name of Allh is mentioned much would
surely have been pulled down. {al-Hajj 22:40}
Everyone who establishes Jihad in the path of Allah has obeyed Allah and fulfilled what
Allah has obligated and the Imaam would not become the Imaam except through Jihad, not
that there is no Jihad without Imaam. The truth is the exact opposite of what you have said O
man.
The Sheikh further said:
The points of reflection and the evidences concerning the falsehood of what you have
authored, is abundant in the Book and the Sunnah), in the biographies, narrations and
statements of the People of Knowledge with proofs and narrations. They are almost not even
hidden from an idiotic person, because even he would know of the story of Abu Basir, when
he came as a Muhajir and the Quraysh sought from the Messenger of Allah (
)
to return him to them, according to the condition that was between them in the treaty of alHudaybiyyah, so he departed from them, killed the two Mushriks that came in search of
)
him. He headed to the seashore after he heard the Messenger of Allah (
saying: Woe to his mother, what excellent warrior he would be, should he only have supporters.
Thereafter he attacked the caravans of the Quraysh when they came from Sham. He would
seize (their wealth) and kill thereby he was independently waging war against them without
the Messenger of Allah (
), because they (the Quraysh) had a treaty with him in
) say: You were mistaken in killing
a truce. So, did the Messenger of Allah (
the Quraysh because you all were without an Imaam? SubahanAllah, how harmful
ignorance is upon its people. Refuge is sought with Allah from opposing the truth with
ignorance and falsehood. [ad-Durrar as-Sanniyah vol.8 p.199-200]
Misconception Three: That This Allegiance Between the Muslims and the Crusaders is
Like the Hilf al-Fudul
And from the misconceptions that have also been spread in this issue are the words of some
of them:
Entering into the Crusader allegiance against terrorism is similar to the Hilf al-Fudul in
) praised, which was for the sake of fighting
Jahiliyyah that the Messenger (
oppression.
The response to this misconception
First of all, we shall mention the story of Hilf al-Fudul then we will respond to this
misconception.

82

It appears in the books of biographies and history (the story stating that) there were some
tribal groups of the Quraysh gathered together in the house of Abdullah Ibn Jadaan atTaymi, and they made a contract and agreement together, that there shall not to be found in
Makkah any oppressed person from its people or anyone who entered it from other people,
except that they will stand up for him and pressure the one who has wronged him, until he
returns his rights to him. So the Quraysh called that pledge of virtue (Hilf al-Fudul).
Concerning that, the poet said:
Surely the virtuous ones took a pledge and agreement - that an oppressor would not spend
the night in Makkah.
It has been narrated that the Prophet (
) attended this pledge when he was
young, before he was sent (as a Prophet), and he said after the Prophethood as is narrated in
the Musnad (of Imaam Ahmed) and others: When I was young I witnessed the Hilf al-Fudul.
(And in another narration: The Hilf al-Mutibieen) and red camels are not as beloved to me,
that I (in return for them) should break it.
There are extremely wide differences between the two pledges, nay; there is no resemblance
between the two except in name (pledge) only. The differences between the two become
clear in the following angles:
The First Angle
The companion of the Hilf al-Fudul is Abdullah Ibn Jadaan at-Taymi, and even though he
was a Mushrik, he was still eager for virtuous manners for it has been established in the
Sahih from Aishah who said: O Messenger of Allah, in Jahiliyyah Abdullah Ibn Jadaan atTaymi used to keep the ties of relation and feed the poor so will that benefit him? he (
) said: No, it will not benefit him for he never said once: O my Lord forgive me of my sins on
the Day of Judgment.
What the focus is here is that he was well known for virtuous manners.
As for the companions of the American allegiance, they are the Americans who are the
most in oppression, rebellion and transgression. A summary of their virtuous manners has
been mentioned in the second area of research in chapter one, so refer to it.
The Second Angle
The cause for the Hilf al-Fudul was some of the oppression that was being perpetrated in
Makkah from their people, so they wanted to establish a pledge between themselves in order
to lift it, and bring justice to the oppressed from the one who oppressed him even if that
person be from their own people.
As for the cause behind the American allegiance, it is not for the lifting of oppression that
has been perpetrated against their people and those around them for tens of years, wherein
its victims have been millions of murdered and expelled.

83

Nor was it because of the oppression of Israel that has shed rivers of blood and murdered
and expelled thousands of Muslims.
Nor was it because of the evil against the Iraqi people that are being bombarded due to the
American aggression upon it from ten years until now, to the point were millions have been
killed and wounded because of them.
Nor was it because of the other oppressions that Chechnya suffers at the hands of the
Russians, or the Muslims in Philippines at the hands of Christians or the Muslims that are
being killed in Maluku islands or those who are being killed in China or other from the sons
of this devastated Ummah.
Rather, the cause of the Crusaders allegiance is the killings of a few thousands from them, at
the hands of some people who are not known, therefore they wanted to exact revenge from
the Muslims and add to their oppressions.
The Third Angle
In the Hilf al-Fudul they did not force anyone to enter into their pledge, but as for the
American allegiance, its basis, as they themselves say is; that whoever is not with us then
he is against us, meaning that they are a target or theirs, and that is the start of the
oppression.
The Fourth Angle
The objective behind the Hilf al-Fudul as we mentioned was the removal of oppression from
all who were in Makkah, however as for the American allegiance, it is stopping Islam or at
least cutting its fangs and striking at the religious ones from among them as is clear from
their primary objectives just as increasing the American homogony across the world is
from its objectives. Therefore, its real objective is to increase oppression and enslave the
people.
The Fifth Angle
In the Hilf al-Fudul there is nothing more than elimination of oppression, which is
something that is attested to and called for in the Sharia. However, as for the American
allegiance, its evils are many. We know some of them and yet we are ignorant of most of
them. From its most important is chasing the terrorists everywhere, and the terrorists are the
Muslims, as well as cutting the fangs of terrorism and that is the Islamic teachings, fighting
the support for terrorism, which is the Sadaqah of the Muslims and their Zakat that is given to
the Mujahideen, and assisting the American domination in the Muslims lands and
continuation of their enslavement of them, so like this in a chain that opposes and contradicts
the Sharia of Allah The Most High.
The Sixth Angle
The ones who took part in the Hilf al-Fudul, from Taym, Zahrah, Asad and others, had no
motive or desire behind their allegiance except virtuous manners and co-operation against

84

the oppressors from their people even though their Deen was one and they were all
Mushrikeen.
As for the participants in the American allegiance, they are all of the disbelievers almost
and it is they who are the basis for the oppression that is currently over the servants and
lands and they have vile political, economic, and religious motives behind this allegiance,
and their allegiance is for harming the Muslims and increasing their evil, so therefore, the
religions of the participants are varied, however their enemy is one!
The Seventh Angle
The Hilf al-Fudul, as was mentioned by the people (scholars) of Sirah (biography/history)
depending upon the rank and position of it participants in the lifting of oppression, so there
was not in it, any forbidden means for the personification of its objectives.
As for the American allegiance, it has two means:
One: The peaceful means. This is by them taking who they call terrorists, and they are
from the Muslims, and presenting them in front of the American Tght; the man made law.
Two: The means of wars. That is through pulverizing and striking the lands of the Afghan
(and other Muslim lands), as was expressed by their president Bush, along with carrying out
their other objectives mentioned before.
Co-operation in either of the two means is Kufr and apostasy. The first one is seeking
judgment in the Tght and the second one is Mudhaharah of the Kuffar (disbelievers)
against the Muslims in oppression, tyranny and transgression.
The Eighth Angle
Regarding the end results of the two pledges:
As for the Hilf al-Fudul, they lifted much oppression in their lands to the point it were
remained in their history even after Islam. As for the American allegiance, it has added to
the oppression in the earth after this allegiance. From its results from after only one month
approximately:
1. More than one thousand Afghan civilians have been killed (from them women, elderly
and children).
2. Many times that number of Afghan civilians has been wounded.
3. The destruction of numerous cities and striking them with tons of bombs.
4. The removal of numerous villages and wiping them off the face of the earth.
5. Adding to the afflictions of the Afghan, by destroying their benefits, despite how little it is,
such as the hospitals, dispensaries and conveniences.
6. Increasing the bombardment upon over twenty million (20,000,000) Afghans.
7. Expelling millions of civilians and removing them from their lands.
8. The imprisonment of hundreds of Muslims on the basis of mere suspicion.
9. Increasing the domination of the Kuffar (disbelievers) over the Muslims, such as the
domination of the Russians over Chechnya and the domination of the cow worshipers

85

(Hindus) over the Kashmiris.

10. Making things difficult for the Islamic relief organizations using as proof the argument
that they support terrorism.
Not to mention other afflictions that has occurred because of this allegiance.
The Ninth Angle
And this is the most important angle: its Sharia ruling.
This is based on the fact that entering into the likes of Hilf a-Fudul is legislated (permissible)
because it is established on an Islamic basis which is lifting oppression, and oppression is
) said in an authentic Hadith: Beware of
forbidden in the Sharia, as he (
oppression, for verily oppression will be darkness on the Day of Judgment. As well as in a Hadith
Qudsi in the Sahih (Sahih Bukhari): O my slaves, verily I have forbid oppression upon myself and
made it forbidden between yourselves, so do not oppress one another. As well as other textual
evidences.
The commitment of a forbidden act was not necessitated by entering into its likes (Hilf alFudul), nor was there in it any Mudhahrah of the Kuffar (disbelievers) against the Muslims
or seeking judgment in other than what Allah has revealed.
As for the American allegiance, it is composed of numerous compound evils. From there
is:
1. Mudhaharah of the Kuffar (disbelievers) against the Muslims, and that is Kufr.
2. Seeking judgment in the Tght, and that is Kufr.
3. Adding to the afflictions upon the Muslims from the Afghans, killing their children,
women, and elderly as well as expelling many of them from their lands.
4. Increasing the oppression and transgression upon the earth without right.
5. Stretching the oppressive American domination to the Muslim regions of near Asia.
We ask Allah the Most High to exact revenge from America and its allies speedily and not
delay, and we ask (Him) to cool the eyes of the Muslims with victory of Islam and the
Muslims.

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Misconception Four: There is Compulsion in This Matter

The First Angle
In knowing what compulsion is:
Verily, the compulsion that allows Kufr is killing or that which leads to it, or the severing of
anything from the body parts and so on and so forth, all according to the details that are
mentioned in the books concerning the detailed subsidiary matters. Fear for (ones) wealth,
position, allowance, and its like is not from compulsion. And certainly, the reality of the
matter with regards to those who entered into the allegiance with the Kuffar (disbelievers) is
only a feverous desire for the worldly life and attachment to it.
It is stated by Sheikh Abdul-Latif Ibn Abdur-Rahman al-ash-Sheikh in his refutation against
one person who declared it permissible to seek help of the Mushrikeen in case of necessity:
The author of the essay has grossly erred in the definition of necessity, for he thought that
was something that was referred to the leader who was in charge and in command and the
matter is not as his conjecture has claimed. Rather, it is the necessity of the Deen and its need
for what may assist it and obtain its benefit, as was declared by those who state it
permissible. [ad-Durrar as-Sanniyah vol.8 p.374]
The Second Angle
In knowing the one who is compelled:
Compulsion, if correct, only allows for the one under compulsion to speak (words) of Kufr
that contain no harm against anyone else. If however, the compulsion was in killing someone
else, then it is not permissible according to the Ijma because it is not allowed for him to save
himself by killing someone else.
Ibn al-Arabi said: The Words of The Most high
And whoever commits that through aggression and injustice. {an-Nisa 4:30}
Is a proof that the action of the one who forgets, makes a mistake and who is under
compulsion is not included in that. That is because these actions are not characterized with
oppression and transgression except for one branch of the one, and that is the one who is
under compulsion to kill, for if he does it, he is characterized with transgression according to
Ijma. With us, he is to be killed for that person whom he killed (as qisas) and compulsion
would not establish an excuse. [Ahkam al-Quran vol.1 p.525]
Imaam an-Nawawee said: As for killing, then it is not made permissible by compulsion. On
the contrary, the compelled one would be (declared) a sinner, based on what he did to the
one ordered against (to be killed) according to the Ijma. Al-Qadi and others have transmitted
Ijma in that. [Sharh Sahih Muslim vol.18 p.16-17]
Ibn Rajab said: The scholars have unanimously agreed, that if one is compelled to kill one
who is protected (i.e. the Muslim), then he is not allowed to kill him. This is because he only
kills him out of choice for the sake of saving his own self from being killed. This is (a matter)

87

of Ijma from the scholars that are relied upon. [Jami al-Ulum wal-Hikam vol.2 p.371]
Here in this event, America and the nations of Kufr, may Allah humiliate them all together,
only want to kill the Muslims. Therefore, it is not permissible for any Muslim to assist them,
even if he is under compulsion to do that, because this is something that is not made
allowable due to compulsion.
Something similar to this occurred in the time of Sheikh al-Islam Ibn Taymia, wherein some
of those that assisted the tartars against the Muslims claimed that (they were under)
compulsion. Sheikh al-Islam mentioned that compulsion does not make this action of theirs
allowed. He said:
What is meant here is, that if the one who is compelled to kill in times of tribulation is not
allowed to kill, rather on the contrary, it is upon him to break his weapon and to be patient
until he is killed as an oppressed one, (if that is the case) then what about the one who is
compelled to kill the Muslims, with a group that is outside the pale of the legislations of
Islam, such as the one who withhold the Zakat, the apostates and their likes? Without doubt,
for this one, it is obligatory upon him if he is compelled, to no fight even if the Muslims kill
him, as in the event that the Kuffar (disbelievers) compel him to be present in their ranks, in
order to fight the Muslims or if a man was compelled by another man to kill a Muslim that is
protected, it is not permissible for him to kill him according to the agreements of the
Muslims. If he is compelled with the threat of being killed, then such protection of his own
self by killing the one who is protected not more important than vice versa. It is not allowed
to oppress another person by killing him so that he himself is not killed. [Majmoo al-Fatawa
vol.28 p.539]
Misconception Five: Assisting the Kuffar (disbelievers) is of Two Types
From the weak misconception that some have confused the Muslims with, is their statement:
Assisting the Kuffar (disbelievers) against the Muslims is of two categories:
First: What is Kufr, is Mudhaharah of the Kuffar (disbelievers) against the Muslims for the
sake of Kufr and the disbelievers.
Second: What is allowed, nay commanded and that is assisting the Kafir (disbeliever), if a
Muslim wrongs him so that justice may be reached.
The response to this weak misconception is from the following angles:
The First Angle
This division is from the cleverness of the speaker and he has no precedent therein, and in
Allah we seek assistance.
The Second Angle
When the Mufti delivers a verdict to the common people, he places the textual evidences in
the current (situation) and this is what is called Tahqiq al-Manat. It is not his job to place
categories that only add confusion to the common folk. For that reason, what was sought

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was speech concerning the issue that is being asked about, and that is clarifying the ruling
upon entering into the allegiance with the Kuffar (disbelievers) against the Afghan Muslims,
not transferring (the answer) to a categorization that none have proceeded him in.
The Third Angle
It is to said: if someone inquired about slaughtering for other than Allah and he answered:
One: if he intended to worship other than Allah by that slaughtering then it is Kufr.
Two: if he intended by that, other than worship then it is allowed.
And if he was to divide prostration to an idol, supplicating to the idol, or any other act from
the things that nullify (ones Islam) be they action or speech based, if he was to divide them
into these two categories as well, there would be no difference between them (as divisions)
and this invented division, with the falsehood of each, this is because these two actions (i.e.
slaughtering for other than Allah and Mudhaharah of the Kuffar (disbelievers) against the
Muslims) are both Kufr with their mere performance by the person.
And this categorization reminds me of the invented categorizations of the scholars of the
grave worshipers, whom the Imaams of the Dawah from Najd were tried with, may Allah
have mercy upon all of them.
The Fourth Angle
He mentioned these two categories for Mudhaharah and left off the basis for the issue that is:
Mudhaharah of the Kuffar (disbelievers) against the Muslims our of Ragbbah (a strong desire
or fervor) or Rahbah (fear or dread that moves one to action) or its likes. The basis of
Mudhaharah and that which the evidence has appeared with, is the category that he did not
mention, as the Most High mentioned in the Ayah about Mudhaharah:

O you who believe. Take not the Jews and the Christians as Awliya' (friends, protectors,
helpers, etc.), they are but Awliya' to one another. And if any amongst you takes them as
Awliya', then surely he is one of them. Verily, Allh guides not those people who are the
Dhlimn (polytheists and wrongdoers and unjust). And you see those in whose hearts there
is a disease (of hypocrisy), they hurry to their friendship, saying: "We fear lest some
misfortune of a disaster may befall us." Perhaps Allh may bring a victory or a decision
according to His Will. Then they will become regretful for what they have been keeping as a
secret in themselves. {al-Maidaa 5:51}
Allah the Glorified mentioned that the reason behind the Mudhaharah of these Kuffar
(disbelievers), is that they feared a disaster and He did not mention that it was for the sake of
their Kufr.
Not only did the companion of this categorization leave the basis for this issue not
mentioning it, he also mentioned two false categories that are not from Mudhaharah at all, as
it shall be made clear in:

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The Fifth Angle

Both of the two categories are false. That is made clear in the following:
As for the first category: he made the Mudhaharah that is disbelief, that which is for the sake
of the Kufr of the Kafir (disbeliever) and the Islam of the Muslim. This is false from various
angles:
The Fist Angle: desire for the Kafir (disbeliever) for the sake of Kufr, is Kufr (in itself) even if
he himself did not speak or do anything. It is only the extreme Murjiaah, who refer the
matters that (bring) Kufr both from speech and action to the beliefs of those who hold this
view.
The Second Angle: this is opposed to the detailed texts that have already been mentioned.
They (the textual evidences) do not attach Kufr except to taking them as allies. Therefore, the
presence of Tawalli, necessitates the presence of Kufr. So if the one who does Tawalli of them
does so only for the sake of their Kufr, then that is compounded Kufr, the basis of which is
love of the Kuffar (disbelievers) and Mudhaharah towards them. The textual evidences and
the statements of the scholars related to this have already been mentioned in the first area of
research, so refer to it.
The Third Angle: this is also at odds with and opposed to the historical events, wherein the
scholars of Islam delivered legal verdicts concerning this. There is not to be found anyone
who assisted the Mushrikn against the Muslims, doing so for the sake of their Deen. On the
contrary, either they would assist them out of fear of them, or out of desire and craving for
power, or out of desire for wealth or its likes. Even with that, the scholars of Islam delivered
legal verdicts pronouncing the Kufr of those. Contemplate the condition of the Muslims that
went out with the Mushrikeen out of compulsion in al-Badr, and how it was allowed for the
Muslims to kill them, and the scholars differed regarding Takfir of them with the presence of
compulsion, the details of which having already proceeded. See the speech of Sheikh alIslam (Ibn Taymia Rahimahullah) concerning those that assisted the tartars against the
Muslims wherein he Rahimahullah issued a legal verdict, pronouncing his (the person who
did that) apostasy, even if he claimed compulsion, which is in al-Fatawa vol.28 p.539 as well
in al-Furu vol.9 p.163 also see the speech of the two Sheikhs, Suleiman al-ash-Sheikh and
Hamad Ibn Atiq concerning the one who assist the Mushrikeen whilst hating them and
loving the Muslims.
The Fourth Angle
The People of Knowledge held that Mudhaharah of the Kuffar (disbelievers) against the
Muslims as Kufr by it self, and they did not place as condition for it, that it is done for the
sake of Kufr of the Kafir (disbeliever), and the quote of this has already proceeded. Nay,
some of them have been quoted as saying that he has disbelieved, even if he loved the
Muslims and hated the Mushrikeen. From that is:
The statement Sheikh Muhammad Ibn Abdul-Wahhab:
Know that the evidences for Takfir of the righteous Muslim is he associates partners with
Allah or ended up (joined) with the Mushrikeen against the Muwahideen, even if he did not
commit shirk, are too numerous to account for, from the speech of Allah, the speech of His

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Messenger (
) and the speech of the People of Knowledge, all of them. [adDurrar as-Sanniyah vol.10. p.8]
Sheikh Abdul-Latif Ibn Abdur-Rahman al-ash-Sheikh said:
A person could hate Shirk and love Tawhid; however failure comes to him from the angle
of not having al-Bara from the people of Shirk, and abandoning Muwalat towards the people
of Tawhid and giving them victory. In that case he will be following his desires, entering into
Shirk from branches that destroy his Deen and what it has build, of abandoning from
Tawhid, fundamentals and branches. His Imaan that he is pleased with does not stand with
it. So, he does not love and hate for the sake of Allah. He does not ally and oppose for the
Glory of the One who created him and made him straight, and all of this is taken from the
testimony La-Ilha-ill-Allah. [ad-Durrar as-Sanniyah vol.8 p.396]
Sheikh Hamad Ibn Atiq said:
Verily, Mudhahrah 12 of the Mushrikn, guiding them to the sensitive points of the
Muslims, defending them with the tongue, and being pleased with what they are upon, all of
these are Mukaffirat (things that expel one from Islam). Therefore, whoever does this matter
out of choice, without the compulsion that we (previous) mentioned, then he is an apostate,
even if he hates the Kuffar (disbelievers) and loves the Muslims. [ad-Difa An Ahl-Sunnah)
wal-itibaa p.31]
P1F

As for the falsehood of the second category: That is his statement: Assisting the Kafir
(disbeliever) for the sake of reaching justice is allowed, nay it is commanded if a Muslim
wrongs him.
U

This (is refuted) in various angles as well:

The First Angle
A Muslim assisting a Kafir (disbeliever) (the one under contract or the Dhimmi) for the sake
of lifting his oppression is something legislated in the Islamic Sharia, however, no one from
the People of Knowledge call this Mudhaharah of the Kuffar (disbelievers) or (call this)
giving them victory and it is not referred to in this wording at all. So whoever made the likes
of this as Mudhaharah of the Kuffar (disbelievers), then he is from the most ignorant of the
people.
The Second Angle
The Kafir (disbeliever) that is a Dhimmi or under contractual agreement (with the Muslims),
if a Muslim oppresses him them, then the ones who give justice to him and return his rights
are the Muslims, and it is not allowed for him to take it himself or with the assistance of
other Kuffar (disbelievers) from his people. The level that Allah the Most High has placed
him in, is one of lowliness and humiliation and if he was given the ability to take his right, he
would then have a path over the believers and Allah has ruled with the opposite of that.
12 Mudhahrah is: comes from the root word that means to repel. Islamically, Mudhahrah means deal with softness and leniency
for the benefit of the worldly life or Deen. The intended meaning of Mudhaharah in this matter of Sheikh Hamad Ibn Atiq, is
manifesting agreement with the Kuffar (disbelievers), for the sake of being soft with them, and attempting to avoid any
statement or action, that might be perceived as censure and hatred.

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The Third Angle

It should be asked: what your statement intends, to arrive at justice?
If you say: by it, I intend the Shara (the Islamic law). That is correct, however that is not
what is intended by the people of this Crusade Onslaught or those that assist them. Rather,
they clearly and openly state with full open mouth, that what they intend is to bring him to
the courts of America.
If you say: what is meant by it, is the American courts, and that is what is being sought, by
them bringing the accused Muslims.
If you say, that we say to you: This statement is one of Kufr and apostasy from the Deen of
Islam from three angles:
First: characterizing the ruling of the Tght (the American law) with (the quality) justice
without restriction.
Sheikh Sidiq Hasan Khan (Rahimahullah) said in al-Ibrah Fima Warada Fil-Ghazu wash-Shahadah
Wal-Hijrah:
As for his statement; they (i.e. the Kuffar (disbelievers)) are from the people of justice. If
he intended by that the Kuffar (disbelievers) affairs (from it their man made laws) are justice,
then that is clear evident Kufr. Allah the Glorified has condemned and declared it evil, and
called it insolence, obstinacy, transgressing, falsehood, clear sin, evident loss and slander.
Justice is only the Sharia of Allah, that He filled His Noble Book with and the Sunnah) of His
Prophet (
), who is full of pity and compassion. The Blessed and the Most High
said:
Verily, Allah commands justice and goodness. {an-Nahl 16:90}
So if the rulings of the Christians were justice, then they would have been commanded with
it. [al-Ibrah Fima Warada Fil-Ghazu wash-Shahadah Wal-Hijrah p.249]
The Second: Making it allowed, nay commanded the Muslims to seek judgment in that
Tght. Therefore, he made Kufr something that is commanded, and this is declaring
permissible the forbidden things, nay declaring permissible the things of Kufr.
U

The Third: Making allowed Mudhaharah of the Kuffar (disbelievers) against the Muslims for
the sake of bringing them to the courts of the Tght.
U

Sheikh al-Islam mentioned from the nullifiers of Islam as is found in his book called alIkhtiyarat:
Whoever supposes (believers) that any of the companions or the followers (i.e. the Tabieen)
or those that followed them, fought along with the Kuffar (disbelievers) or allowed that. [alIkhtiyarat p.165]
There is neither might nor movement except by Allah, al-Aliee al-Adhim.

92

The Fourth: it should be said: here are some examples of the justice of America that you want
to judge upon the necks of the Muslims:
1. It has killed more than one million (1,000,000) children in its bombardment of Iraq
(this is the first gulf war, then what about the current one?).
2. Thousand of Palestinians from the elderly, the woman and the children have been
killed with its weapons that are given to Israel.
3. More than fifteen thousand (15,000) children have been killed in their embargo
against Afghanistan before the current war.
4. They killed thousands of Muslims in Somalia in their battle against it.
5. They struck Sudan and Afghanistan with cruise missiles, killing and demolishing
those who had no sin even according to them (their own admission).
As well as other examples of their justice. Some of them have already been mentioned in the
first Area of Research in Chapter One, so refer to it.
Misconception Eight: Using as evidence the Words of The Most High Except with a
people that between you and them there is an agreement.
From the misconceptions that are also spread is the statement of some of them: Abandoning
assistance of the Taliban is merely fulfilling the agreements that are between America and us,
because of the statement of the Most High:

And as to those who believed but did not emigrate, you owe no duty of protection to them
until they emigrate, but if they seek your help in religion, it is your duty to help them except
against a people with whom you have a treaty of mutual alliance, and Allh is the All-Seer
of what you do. {al-Anfal 8:72}
The response to this misconception is from various angles
The First Angle
This matter is with respect to the one who abandoned the Hijrah and remained in the land of
the Haribun (the Kuffar (disbelievers) that reside in Dar-al-Harb) as the Most High said in the
first of the Ayah:

And as to those who believed but did not emigrate, you owe no duty of protection to them
until they emigrate, but if they seek your help in religion, it is your duty to help them except
against a people with whom you have a treaty of mutual alliance, and Allh is the All-Seer
of what you do. {al-Anfal 8:72}
Imaam Ibn Kathir said:
The Words of The Most High:

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But if they seek your help. {al-Anfal 8:72}

These are the Bedouin Arabs that did not make Hijrah who are (engaged in) fighting based
on Deen against their enemies, so help them for verily it is obligatory upon you to help them
because they are brothers in Deen. (That is) unless they seek your help against a people from
the Kuffar (disbelievers) that between you and them there is an agreement, meaning: a treaty
for a period of time, so do not violate your Dhimmah and break your agreement with those
who you have entered into a contract. [Tafsir Ibn Kathir vol.2 p.330]
The Ayah is clear concerning this matter without any confusion or obscurity and to Allah
belongs the praise.
Imaam al-Qurtubi said:
The Words of The Most High:
But if they seek your help in the Deen. {al-Anfal 8:72}
He means that if these believers who did not migrate from the land of war (Dar-al-Harb or
Ard-al-Harb) called for your assistance (by means of) an expedition, or wealth to rescue
them, then assist them for that is obligatory upon you, and do not lag behind. (That is
however), unless they seek your help against a group of Kuffar (disbelievers) that between
you and them there is an agreement, so do not help them against them and do not break the
contract until its proscribed time comes up and is finished. [Tafsir al-Qurtubi vol.8 p.57]
The Second Angle
This command is also abrogated as was declared by a group of People of Knowledge
[Ahkam al-Jassas vol.3 p.113] and Ibn al-Arabi said:
Then Allah abrogated that (Ayah) by the conquest of Makkah, and the inheritance be close
relations whether the inheritor was in Dar-al-Harb or in Dar-al-Islam, due to the cessation of
considering the Hijrah in the Sunnah) unless they are weak prisoners, for the Wilayah with
them is still standing, and helping them with the body is obligatory. (that is) so much so that
there should not remain an eye that blinks until we go out to their rescue, if our numbers can
handle that, or until we spend all of our wealth for the sake of freeing them, to the point that
their remains not a Dirham for anyone. Like this (Imaam) Malik and all of the scholars
stated, so to Allah we belong and to Him we shall return (we say with regards to) what has
happened to the creation in their abandonment of their brothers in the custody of the
enemies, whilst in their hands (there lies) treasures of wealth and abundant means and
preparation and numbers, power and shields and beast of transport. [Ahkam al-Quran
vol.2 .440]
U

I say: may Allah have mercy upon you O Ibn Arabi. How would you be if you saw our
condition today?!!!
The Third Angle
This matter is only in the offensive Jihad. As for the defensive Jihad, it is not the subject of

94

differing at all. Defensive Jihad is from the greatest of Jihads as stated by Sheikh al-Islam:
If however, the enemy wanted to attack the Muslims, repelling them then becomes
obligatory upon all those targeted, as well as those not targeted, in order to assist them as
Allah The Most High said:
But if they seek your help in religion, it is your duty to help them except against a people
with whom you have a treaty of mutual alliance, and Allh is the All-Seer of what you do.
{al-Anfal 8:72}
And as the Prophet (
) ordered to help the Muslim whether that man was from
the people of fighting or not. This is obligatory upon everyone with his own self and wealth,
according to his ability with small or large (numbers), the rider and the one walking, just as
the Muslims were when the enemy targeted them in the year of the trench, and Allah did not
give permission for anyone to leave it, as He had originally given permission Jihad in
attacking the enemy. In this He divided them between the one sitting and the one having
gone fourth. Nay, He condemned those who sought the permission of the Prophet (
):

And when a party of them said: "O people of Yathrib (Al-Madinah)! There is no stand
(possible) for you (against the enemy attack!) Therefore go back!" And a band of them ask
) saying: "Truly, our homes lie open (to the
for permission of the Prophet (
enemy)." And they lay not open. They but wished to flee. {al-Ahzaab 33:13}
So this is defence of the Deen and the sanctity of the souls and it is fighting out of necessity
while that, meaning the offensive Jihad, is fighting by choice to add to the Deen, to raise it
and to terrorize the enemies like the warriors of Tabuk and the likes of it. [Majmoo alFatawa vol.28 p.359]
The Fourth Angle
Surely, if we were to compromise and admit that this ruling is not abrogated, and that there
are in actuality agreements between the Muslims and the Americans, that they have not
broken and that this matter is not concerning the one who abandoned the Hijrah, the most
(that it indicates) is to leave off helping those Muslims only, and under no circumstances
does it prove helping the Kuffar (disbelievers) against them. [End of Fatwa, may Allah help
Sheikh Naasir al-Fahd, who currently is imprisoned by the Saudi Government, due to this
Fatwa]
Brothers and sisters in Imaan, is there any doubts about the Fake Salafis now? They are very
evil and dangerous for our Ummah, and whish to make us all pacifist on behalf of America
and their allies. May Allah guide or destroy them.

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Who are those in authority among you who enjoin what is

right?
Sheikh al-Islam Ibn Taymia said: Allah has ordered us in His Book to obey Him, to obey His
Prophet, and to obey those in authority among the believers saying:

O, you who believe, obey Allah and obey His Prophet, and those in authority among you.
And if you disagree in any issue, take it back to Allah and to the Prophet, if you truly
believe in Allah and in the Last Day. That is best, and will have the best final result (in
application). {An-Nisa 4:59}
Those in authority are: the possessors of authority, and its people. They are the ones who
enjoin the people and forbid them. This is shared by both those having political and
temporal power, and the people of knowledge and intellectual influence.
Therefore, those in authority consist of two categories: the scholars and the rulers. When
they are righteous, the people are righteous, and when they are corrupt, the people are
corrupt. 13 Just as Abu Bakr (May Allah be pleased with him) said to Al-Ahmasiya when she
asked: How long will we (be able) to remain in this good state? Abu Bakr said: As long as
your rulers are upright.
P12F

Of this group are the kings and the Sheikhs, and the men of religion, along with anyone
who is followed by someone, who is also in a position of "authority" amongst you.
It is upon each and every one of these to enjoin what Allah has enjoined, and forbid what
Allah has forbidden. Furthermore, it is upon everyone who is required in Islam to obey his
Amir, or others, to obey them in (all that is) obedience to Allah, and not to obey them in
disobedience to Allah, Abu Bakr said when he first assumed the Caliphate:
O, people, the strong among you is the weak as far as I am concerned until I take peoples
right dues from him (and give them to their rightful owners). Obey me, as long as I obey
Allah, and if I disobey Allah, I have no right to your obedience. 14
P13F

13 Unfortunately, there are not many righteous scholars left in our time we can trust, they busy themselves with their evil kings
and rulers, and criticise others righteous Muslims who strive in Allahs Cause, we can only trust them in non-political Fatwas,
AllahuMustaan.
14

Sheik al-Islam Ibn Taymia, Commanding the good and forbidding evil.

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Speaking in public against the rulers and rebelling them is

permissible
The Fake Salafis in our time, claim that it is against the Salaf-us-Saleh to speak and rebel
against these evil and betraying rulers, who does not implement the Sharia and assist the
Kuffar (disbelievers) against the Muslims. In fact their evil scholars are much declined
towards these rulers, and cover up their killings and corruptions, by issuing misguided
Fatwas.
The Prophet (
) said: Whoever sees a wrong should change it by his hands, if he
cannot, then by his tongue, if he cannot, then hate it from his heart, and this is the weakest of Imaan.
[Sahih Muslim]
Ubadah Bin as-Saamit reported: We swore allegiance to the Messenger of Allah (
), to hear and obey, in time of difficulty and in prosperity, in hardship and in ease, to
endure being discriminated against, and not to dispute about the rule with those in power,
except in case of proven evidences of clear-cut Kufr, regarding which there is proof from
Allah (i.e. the Divine Sharia). We swore allegiance to the Messenger of Allah (
),
to say what was right wherever we were, and not to fear from anyones reproach. [Sahih
Bukhari & Muslim]
U

Imaam an-Nawawee said, Al-Qaadee Iyaad said, The scholars have agreed regarding the
fact that leadership cannot be given to a Kafir (disbeliever), and if the ruler were to apostate,
then he must be removed. This is also the case if he left establishing the prayers and calling
to it.So if he disbelieves or changes the Law or innovates, then he loses the position of
authority, obedience to him is dropped, and it is obligatory upon the Muslims to revolt
against him, remove him, and place a just leader in his place if they are capable. If this is not
possible except for a group amongst them, then it is obligatory upon them to revolt and
remove the Kafir (disbeliever). It is not obligatory in the case of an innovating ruler unless
they think they are capable of replacing him. If they really are incapable then it is not
obligatory to revolt, but the Muslim should migrate from his land to another and escape with
his religion. [Sharh Sahih Muslim by an-Nawawee vol.12 p. 229]
U

Imaam Ibn Hajr said, Ibn at-Teen said, and they (i.e. the scholars) agreed that if the
Khalifah called to Kufr or innovation, then he must be revolted against. Ibn Hajr then said,
Basically he is removed due to Kufr based upon the Ijma of the scholars, so it is obligatory
upon every Muslim to revolt against him. [Fath al-Barrie vol.13 p.123]
Sheikh al-Islam Ibn Taymia said: every group which rebels against a law of the clear Islamic
Sharia, must be fought by the consensus of all the Imaams of the Muslims, even if they
pronounce the Shahadah (declaration of faith). [Al-Fatawa vol.28 p.510
The Prophet (
) said: It is obligatory for one to listen to and obey (the ruler's
orders) unless these orders involve one disobedience (to Allah); but if an act of disobedience (to Allah)
is imposed, he should not listen to or obey it.
[Sahih al-Sahih Bukhari Vol. 4, Book 52]
Abu Huraria, heard the Prophet (

97

) saying, "We are the last but will be the

foremost to enter Paradise)." The Prophet added, "He who obeys me, obeys Allah, and he who disobeys
me, disobeys Allah. He who obeys the Imaam, obeys me, and he who disobeys the Imaam, disobeys me.
The Imaam is like a shelter for whose safety the Muslims should fight, and where they should seek
protection. If the Imaam orders people with righteousness and rules justly, then he will be rewarded
for that, and if he does the opposite, he will be responsible for that. [Sahih al-Sahih Bukhari Vol. 4, Book 52]
The current rulers of today, do not protect the safety of the Muslims nor do they aid them in
fighting Jihad, in fact they do exactly the opposite, by arresting and handing over
Mujahideen to the Kuffar (disbelievers), that if the Mujahideen are not being killed by the
rulers first, in the name of democracy and war against terror.
Lets now say, if you lived in the time of Prophet Musa (alyihi-Salaam) time, would you
have taken any knowledge from the close scholars of Firaun, without doubting and
exanimate their statements? Of course you wouldnt. And the reason why we shouldnt is
the statements of the Messenger (
), the Sahabah and the Salaf, which I now
will mention.
Abu Huraria ((Radhi-Allahu-Anhu)) reported, that the Prophet (
) said:
Whoever lives in the dessert, becomes rough. Whoso follows the games, become careless. And whoso
comes to the doors of the rulers, falls into Fitnah, and a slave does not come nearer to the ruler, except
that he becomes farther from Allah. Musnad Ahmed, declared Sahih by Sheikh Ahmed Shakir.
A similar Hadith from Ibn Abbas ((Radhi-Allahu-Anhu)), who reported, that the Prophet
) said: Whoever lives in the dessert, becomes rough. Whoso follows the games,
(
become careless. And whoso comes to the doors of the rulers, falls into Fitnah. [Sahih Nasaie,
Tirmidhi, Abu Dawud in Sahih al-Jami]
Abu al-Awar As-Silmee ((Radhi-Allahu-Anhu)) reported, that the Prophet (
)
said: Beware of the doors of the rulers, for they have indeed become a source of Fitnah and
humiliation. [Sahih Dailamee, Ibn Mundah Ibn Asaakir, in Sahiha p.1253]
Imaam Ibn Rajab said; the Salaf used to forbid from going to the kings even for the one who
wished to order them to do good, and prohibit them from doing evil. Amongst those who
forbade this were, Umar Bin AbdulAziz, Ibn al-Mubarak, Imaam Sufyan ath-Thawree and
others from among the Imaams.
Ibn al-Mubarak said; it is not enjoining good and forbidding evil, for one to go to them and
order and prohibit them, rather enjoining good and forbidding evil, is related to avoiding
them. The reason for this, is what is feared in regards to the Fitnah (i.e. that ones heart
becomes weak) by going to them, for when he is far away from them, his soul suggests to
the man, that he should order and prohibit them, and be harsh with them instead. However,
when he is near to them, his soul inclines towards them, since the love of nobility is hidden
in the soul, (and by doing so) he flatters them, is friendly with them, and he may even
favour and love them, especially if they ( i.e. the rulers) treat him friendly and generously,
while he accept their generosity. [Talbees-Iblis Ibn Jawzie]
Imaam Sufyan ath-Thawree wrote in a letter addressed to Ibad Bin Ibad; beware of the
princes, that you do not come close or mix with them in matters, and beware that you are
not deceived, for you may be asked to mediate, and you find that you turn away from the
oppressed one, or seek injustice. That indeed, is the deception of Iblis, which has been taken
by the scholars of evil, as a means to progress. And Imaam ath-Thawree also said; whoever

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prepares an inkpot or sharpens a pen for them, then he has taken part with them, in every
blood spilt in the east and west. [Jami-Bayaan-ul-Ilm vol.1 p.179, and in Seer Alaam anNubalaa vol.12 p.586]
Hudhaifa ((Radhi-Allahu-Anhu)) said: Beware of Fitnah. they asked him, O Abi Abdullah,
what are the places of Fitnah? He said, the doors of the princes, one of you enters upon the
prince, and he attests to him with lies, and say about him, what is not true. [Sifat-us-Safwah
vol.1 p.614]
Abu Hazim, who was a leading figure from among the Tabieen, said that the scholars used
to flee from the ruler whilst he sought after them, and today they come to the doors of ruler,
whilst the ruler flees from them. [Ibid vol. 1 p.164]
Ibn al-Qayyim said: The scholars of evil sit at the doors of Al-Jannah (Paradise) calling the
people to it with their speech, but calling to the fire with their actions; every time they speak
their words to the people, they rush forward whilst their actions suggest not to listen to
them, for if what they had been calling to was true, then they would have been the first to
respond. Therefore they are acting like outwardly guides; however, they are in fact highway
robbers. Al-Fouad
Ibn al-Jawzie said in Talbees-Iblis, and from the deception of Iblis upon the scholars, is their
mixing with the rulers and kings, their flattering them and failure to correct them, when they
are able to do so. Maybe they permit for them, where there is no permissibility for them, in
order to attain some worldly benefit. So this produce corruption from three angles:
1. The ruler is corrupted by that. He says, if I were not upon what is correct, the scholar
would correct me. And how can I not be correct, when he is eating from my wealth?!
2. The common person, because he says, There is not harm in this ruler, nor in his wealth,
nor in his actions, because such and such scholar, does not criticise him.
3. The scholar (himself) is corrupted by that. Because, he corrupts his religion through this
practice, and Iblis has deceived them into entering upon the rulers, by saying to them, You
will just enter to entercede for the benefit for a Muslim. this deception is uncovered be the
fact, that if somebody besides him were to enter upon the ruler, instead that would not
please him.
Ibn Abdul-Barr (the great Imaam of Andalus) said in his book, Jaami-Bayyanil-ilm, in the end
of this chapter in which he mentioned, how the Salaf used to criticise entry upon the rulers
and kings, he wrote: The meaning of all of this chapter, is that it refers to a tyrant and an evil
ruler. However, as for the just and noble amongst them, then entering upon him, and seeing
him and helping him upon doing good, is one of the most excellent actions of good. Do you
not see that Umar Ibn Abdul Aziz, used to have as his companions the best of the scholars at
the time, such as Urwah Ibn as-Zubair and his level, and Ibn Shiab and his level? Ibn Shiab
used to enter upon the ruler Abdul-Malik and his sons after him as well, and from them who
used to enter upon the rulers as well, were as-Shabi, Qabisah, Ibn Dhuaib and Raja Ibn
Haywat al-Kindee and Abdul-Miqdam, Hassan al-Basree, Abu Zinaad, Malik Ibn Anas, AlAwzaee, as-Shafiee, and a whole group of others who would, be to many to mention.
Abdur-Rahman Ibn Khaled (a ruler) sent a message to Abu Hazim wherein he said: Come to
us so that we can ask you questions, and you can narrate to us. So Abu Hazim, said Allahs

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refuge is sought from that. I met the people of knowledge and they did not carry the religion
to the people of the world, and I will not be the first to do that, so if you have any need, then
send news of it to us. so Abdur-Rahman went out to him and met him, and he said to him,
You have increased in honour over us. Yusuf Ibn as-Baat said, I heard Sufyan at-Thawree
say, if you see a scholar resorting to the door of a ruler, then know that he is a thief. And if
you see him resorting to the rich people, then know he is one who does things for show.

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Scholars who are deeply buried under their books and have lost
contact with the outside world
Ibn al-Qayyim said, The Mufti and the Governor cannot govern fairly unless they have two
kinds of knowledge. The first is the understanding of the reality, being totally involved in it
and being able to derive facts from what happened using evidence, indications and signs,
until they are totally informed. The second is the understanding of Allahs rulings depicted
) and understanding
in His Book or through the sayings of His Messenger (
how to apply them to the reality under consideration.
Also, Abu Batah al-Akbari said, Imaam Ahmed said, 'It is not acceptable for a man to
establish himself as Mufti unless he has five characteristics. First, he must have the intention.
If he does not have an intention, there will be no light in him or in his speech. Second, he
must have the knowledge, tolerance, dignity and tranquillity. Third, he has to be sure of his
speech and his knowledge. Fourth, he must be self sufficient (financially). If not he will be
used by people. Fifth, he must know the people.
Ibn al-Qayyim commented on this saying, Knowledge of the people is a great trait that
every Mufti and Governor should have. They should be involved with the people, be very
knowledgeable in enjoining the good and forbidding the evil, and then applying the one to
the other. Otherwise they will do more harm than good. If they are not knowledgeable about
people, they might mistake the oppressor for the oppressed and the rightful for the wrongdoer, and vice versa. If they are ignorant of the people, their circumstances and their
customs, they will not be able to distinguish between the good and the bad. They have to be
very knowledgeable in people's cunning, deception, fraud, customs and traditions. A fatwa
is subject to change depending on the time, place, customs and traditions and that is all from
Allahs religion.
Scholars who sell themselves for worldly possessions. The Messenger of Allah (
) said, "Keenness on money and worldly belongings will ruin someone's religion more effectively
than a couple of hungry wolves can ruin in a herd of sheep, if left alone with it." [Daremi]
Ibn al-Qayyim said, When people of knowledge prefer this worldly life and love it, they
will definitely say what is not true about Allah, in their Fatawa, judgments, sayings and
actions." This is due to the fact that Allahs rulings are not always in accordance with
people's desires especially those in positions of power and those who follow dubious paths.
Their needs are always fulfilled in disagreement with the Truth. If the scholars and
Governors have a liking to power and follow dubious paths, they will have their way only
by using what opposes the truth. Beware of these two types of scholars. Those who have lost
contact with reality and those who prefer worldly affairs especially in matters concerning
Jihad, enjoining the good and forbidding the evil, and everything that concerns tyrant rulers.
Ibn Taymia has described both types of scholars in one saying, "It is imperative, concerning
Jihad, to take the opinion of the true religious people who have experience in real life, not the
people who love this world and whose views on religion are not in depth. Their opinions
and the opinions of those scholars who lack contact with reality and life.

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Speaking with Falsehood is Greater in Evil, than Keeping Silent

Regarding the Truth
From the Noble Sheikh, Naasir bin Hamad al-Fahd, may Allah hasten his release.
Know that keeping silent from some of the truth, or hiding it without showing falsehood, or
with showing falsehood is upon four levels:
The First Level
Where one leaves some of the truth, intending by this, to be gradual in his call or his
teaching, and not to hide knowledge, then this is permissible. Nay, it is how things are done
and there is no other way; for no one can learn all matters of this religion at once, and there is
a necessity in being gradual, so this [individual] learns things bit-by-bit, whether this person
learning is from the disbelievers who are being called to Islam, or from the Muslimeen who
are learning the matters of this religion, and this is proven by what is found in the Saheehayn
)sent Muadh to the Yemen he
from Ibn Abbas, when the Messenger of Allah (
said, 'You are going to a people from the people of the Book, so let the first of what you call
them to is the worshipping of Allah 'azza-wa-jall, if they know that, then inform them that
Allah has made five prayers compulsory upon them in their night and day, and if they do
that, then inform them that Allah has made Zakat compulsory upon the rich from them, so
that it can be given to the poor of them, and if they obey you in this, then take it from them,
and avoid the rest of their wealth'.
) in teaching
This is also supported by the seerah of the Messenger of Allah, (
his companions, and in informing the new-comers to Islam of its principles, and his
graduality-approach in this; further this is supported by the continuity of using this method
amongst the people of knowledge, until this time.
The Second Level:
Where leaving the exposition of some of the truth for sake of some benefit (maslaha), and for
fear of tribulation, then this is permitted if this knowledge is not required for action, and is
not needed by the people in their worship and actions, like the reports on the tribulations,
and the virtues of actions and the likes, where there is no harm (or corruption) to ones
religion if he is ignorant of it.
U

This is supported by what is in Sahih al-Sahih Bukhari, from Abi Huraria who said, I
) two vessels (meaning a lot), one of
memorised from the Messenger of Allah (
which I spread, and the other, if I had spread it, then this pharynx would have been
chopped.
Al-Hafidh Ibn Hajr, rahimahullah said about this:
The scholars held the vessel which was not spread to be the ahadith which mention the names
of the evil rulers, their conditions and their times, and Abu Huraria used to hide some of it,
and not be open about them, fearing himself from them, like his saying, "I seek refuge from
the beginning of the sixties", referring here to the khilaafah of Yazeed bin Mu'aawiyah,
because it was in year sixty of the Hijrah, and Allah answered the supplication of Abi
Huraria, so he died before it". [al-Fath, 1/126]

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Makhool [Pronounced Mak-Hool], rahimahullah said: 'Abu Huraria used to say: Perhaps there
is a bag that Abi Huraria had not opened"', ath-Thahabi, rahimahullah said regarding these
words:
I say: This is evidence on the permissibility of hiding some of the ahadith which cause fitan in
the principles or branches, or in praising or dispraising, as for a hadith relating to what is
Halal or haram, then it is not permissible to conceal it at all; for it is from the guidance and
clear proofs, and in Sahih al-Sahih Bukhari, is the statement of Ali, radiallahu 'anhu: "Talk to
people about what they know, and leave off what they would deny, would you like Allah
:
and His Messenger
to be made liars?, likewise had Abu Huraria narrated that vessel he
would have been harmed, nay, he would have been killed'. [as-Siyar 2/597]
As Allah, the Most High, says:
Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent
down, after We have made it clear for the people in the Book, they are the ones cursed by
Allh and cursed by the cursers. {al-Baqarah 2:159}
What is understood from this ayah proves that the knowledge that is not like that - i.e. not
from the clear proofs, evidences and guidances - then it is permissible to hide it, depending
on the benefit (intended by it).
Al-Qurtubi, rahimahullah says about this ayah:
'When He said "the clear proofs, evidences and the guidance" this went to prove, that
whatever is other than this, then it is permitted to conceal, especially if there is fear
associated, and Abu Huraria had left that when he was afraid, so he said, "I memorised I
memorised from the Messenger of Allah, sallallahu 'alayhe wa salam, two vessels [meaning a
lot], one of which I spread, and the other, if I had spread it, then this pharynx (al-bal'oom)
would have been chopped", collected by al-Sahih Bukhari. Abu 'Abdullah said, "the pharynx
is where the food moves down," our scholars said: And this, that Abu Huraria did not
narrate and feared himself for have [in them discussions on] the tribulations, killings, and is
all related to the matter of trials, and the specific mentioning of apostates and hypocrites and
the like [of knowledge] that is not related to the clear proofs, evidences and guidance, and
Allah knows best'. [Tafsir al-Qurtubi, 2/184-186]
Ash-Shaatibi, rahimahullah says:
And from this, it becomes known that not everything that one knows from the truth, he is
required to publicise, even if it is knowledge of the Sharia and what benefits in knowing the
rulings on things, rather all this is categorised; some of it is compulsory to publicise: And this
is the vast majority of the knowledge of the Sharia; and some of it, he is not required to
publicise at all, or not publicise specifically regarding a condition, or a time or a person - then
he mentioned various evidences and said - and the likes of other evidences proving that not
every knowledge is publicised and announced even if it is the truth, and Malik says
regarding himself, that he has ahadith and knowledge that he did not speak about nor
narrate, and he used to hate talking about things that cannot be followed by action, and he
reported that those before him used to hate that as well, so be aware of this issue' [alMuwafaqaat, 5/167-172]
The Third Level:
Where one conceals the truth that is obligatory to make known, but he does not show any
U

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falsehood in its place, then this is forbidden, is warned about and could even be disbelief at
times, and a major sin in others, and Allah warned the one who hides [this knowledge] with
a stern warning, as is in the hadith, 'Whoever is asked for knowledge and he conceals it, Allah
will place upon him a leash from fire on the day of Judgement'
As Allah says:
Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent
down, after We have made it clear for the people in the Book, they are the ones cursed by
Allh and cursed by the cursers. {al-Baqarah 2:159}
In this ayah is evidence for what one can conceal and what one cannot conceal, by way of
what is pronounced and what is understood:
For Allah Subhana Wa Talaa, has stated that the warning and promise is for those who those
who conceal the clear proofs, evidences and the guidance', and this proves that the principles
of the religion, and what Allah has revealed from the guidance and what the people need it
is not permissible to conceal in any condition.
Further, what is understood from this ayah is that whatever knowledge that is not from the
above [type], then it is permissible to hide depending on the benefit, as was mentioned in the
part on the second level.
Al-Qurtubi, rahimahullah said: So it is general in everyone who conceals knowledge from the
religion of Allah that is necessary to spread, and this is explained in his saying, sallallahu
'alayhe wa salam, "Whoever is asked for knowledge and he conceals it, Allah will place upon
him a leash from fire on the day of Judgement. [Tafsir al-Qurtubi vol.2 p.184-186]
There is an exemption from this, and this is for the one who is in a state of weakness where
one is excused, so he cannot be manifest with the truth, like the one between the disbelievers
and cannot say the truth, nor migrate, then he is from the weak ones whom Allah, Subhanahu
excuses, like the believer of al-Firaun, whom Allah mentions 'A believing man from alFiraun concealing his belief said', and like the wife of Firaun and an-Najaashi and the
weak ones from the Muslims who did not migrate, as is in the saying of the Most High,
'Except the weak ones among men, women and children who cannot devise a plan, nor are
they able to direct their way. For these there is hope that Allah will forgive them, and Allah
is Ever Oft Pardoning, Oft-Forgiving.'
The Fourth Level:
And it is to add to hiding the truth, saying falsehood, and this one is worse than the one
before him, for the one before him hid the truth without showing falsehood, but this one
gathered the two, and if the issue [that he is doing this to] is part of the principles of the
religion, then [this] leads to apostasy, and something like this is not permitted except in cases
where disbelief is permitted, like when one is coerced.
U

Sheikh al-Islam Ibn Taymia, rahimahullah said: The believer if he is amongst the disbelievers
and corrupt ones, and he is unable to wage Jihad with the hand against them, then he should
with his tongue if he can, otherwise with his heart, and he should not say with his tongue
what is not in his heart; either he openly declares his religion, or he hides it, and with that, he
does not agree with them on their religion, rather, his intention is to be like the believer of al-

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Fir'aun and the wife of Firaun, and he did not agree with their religion, nor did he lie, nor
did he say what is not in his heart, rather he used to hide his belief, and hiding ones religion
is something, and making a false religion apparent is something else, and this Allah did not
permit at all except for the one who is forced; in which case saying what is disbelief becomes
permissible, and Allah has differentiated between the hypocrite and the forced one, and the
Raafidah their condition is the same as the condition of the hypocrites and not like the ones
forced to do disbelief and his heart if content with belief; and this coercion is not to be found
in the majority of the sons of Adam, in fact a Muslim may be imprisoned or alone in the
lands of the disbelievers and no one forces him to say a word of disbelief, and he himself
does not say it, and he does not say by his tongue what is not in his heart, and he might need
to be soft with some of the disbelievers so that they assume that he is from them, and despite
that he does not say what is not in his heart, rather he hides what is in his heart, and there is
a difference between lying and concealing, and concealing what one feels is used by the
believer where Allah excused him (and allowed him to use it), like the believer of al-Firaun,
as for the one who says what is disbelief, then there is no excuse for him except conceit.
[Minhaaj as-Sunnah) vol.6 vol.424-425]
He also said, rahimahullah: Forbidden matters are of two categories: One: What the
Legislator did not permit anything from, whether necessary or unnecessary, like polytheism,
open illicit actions (fornication, etc), speaking about Allah without knowledge, and
oppression, which are mentioned in His saying, the Most High:

Say: (But) the things that my Lord has indeed forbidden are Al-Fawahish (great evil sins,
every kind of unlawful sexual intercourse, etc.) whether committed openly or secretly,
sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allh for
which He has given no authority, and saying things about Allh of which you have no
knowledge. {al-Araf 7:33}
These things are prohibited in all the Legislations, and with its impermissibility Allah sent all
the Messengers, and did not make any of it permitted, in any situation, and it is for this
reason that it was revealed in this Makkan Surah [al-A'raf] and He specified those things
with prohibition rather than others' [al-Fatawa vol.14 vol.471]
[Translators Note: This piece was taken from 26-31 of at-Tankeel Bi Ma Fi Bayaan alMuthaqafeen Min al-Abateel, part 1]
Conclusion
Dear reader, you will now hear many insincere people criticise my humble efforts, but
please ask them what evidences they have to prove me wrong. Do not let your emotions
carry you away from the truth. While standing for the truth you will loose many friends and
family, and you will gain many enemies, who hate Tawhid and the way of the Salaf-us) said: We swore
Saleh. Dont forget what the companions of the Prophet (
allegiance to the Messenger of Allah (
), to say what was right wherever we
were, and not to fear from anyones reproach. [Sahih Bukhari & Muslim]
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Allah says:
Say: The truth is from your Lord. Then whosoever wills, let him believe, and whosoever

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wills, let him disbelieve. {Al-Kahf 18:29}

Numan Bin Basher reported, that the Messenger of Allah (
) said: The believers
in their mutual kindness, compassion and sympathy are just like one body. When one of the limps
suffers, the whole body responds to it, with wakefulness and fever. [Sahih Bukhari & Muslim]
Forget the Fake Salafis, they have no intention of helping our Ummah, as they are under the
puppets of the neo-crusaders and their dogs, and busy themselves pointing fingers at each
other. Let them say what they want, Allah will deal with them on Judgements Day.
Allah Says:
And whoever contradicts and opposes the Messenger (Muhammad) after the right path has
been shown clearly to him, and follows other than the believers' way. We shall keep him in
the path he has chosen, and burn him in Hell - what an evil destination.{An-Nisa 4:115}
Sheikh Ibrahim Ibn Adham (may Allah have mercy on him), who was a third century
scholar, a teacher and a companion of Sufyaan ath-Thawree, was asked about the saying of
Allah the Most High:
And your Lord said: "Invoke Me, I will respond to your (invocation). {al-Ghaafir 40: 60}
We supplicate and we are not answered. So he said to them:
You know Allah, yet you do not obey Him. You recite the Quran, yet do not act according
to it. You know Shaitn (Devil), yet you have agreed with him. You proclaim that you love
), yet you abandon his Sunnah. You proclaim your
the Messenger of Allah (
love for Paradise, yet you do not act to gain it. You proclaim your fear for the Fire, yet you
do not prevent yourselves from sins. You say Indeed death is true, yet you have not
prepared for it. You engage yourselves with finding faults with others, yet you do not look at
your faults. You eat of that which Allah has provided for you, yet you do not thank Him.
You bury your dead, yet you do not take a lesson from it. [Khushoo fis-Salaat p.62 by Ibn
Rajab al-Hanbali]
Hasbuna-Allahu wa niamal-wakeel.
Allah is sufficient for us and the best of those on Whom to depend.
And Allah knows best.
Your brother in Imaan,
Abu Osama ad-Danimarki

19-06-2005

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